!;    . 


IBRARY 


E  UNIVERSITY 


OF  CAT  JFORNIA 


LOSANGE    ES 


THE  DIVINE  TRAGEDY 


*/*\Sl 


The    Divine   Tragedy 


A    DRAMA   OF 
THE     CHRIST 


By 
PEYTON  HARRISON  HOGE 

Author  of  "  Moses  Drury  Hoge :  Life  and  Letters  " 


NEW  YORK       CHICAGO       TORONTO 

Fleming  H.   Revell  Company 

LONDON    AND    EDINBURGH 


Copyright,   1905,  by 
FLEMING  H.   REVELL  COMPANY 


New  York:  158  Fifth  Avenue 
Chicago:  80  Wabash  Avenue 
Toronto:  27  Richmond  Street,  W. 
London:  21  Paternoster  Square 
Edinburgh:  100  Princes  Street 


PS 
35/5 


TO   MARY 

Not  thou,  the  sad-browed  mother  of  my  Lord, 
Soul-pierced  with  sword  of  this  strange  tragedy, 
Exalted  now  in  heaven,  on  earth  adored  — 
Thou  needest  not  a  song  from  me. 

Nor  thou  of  Magdala,  whose  vision  clear  — 
Because  thou  lovedst  much — was  first  to  see 
The  risen  Christ,  thy  Lord  and  Master  dear  — 
That  honour  is  enough  for  thee. 

Nor  thou  of  Bethany,  whose  loving  deed 
Hath  filled  the  world  with  fragrance  until  now  — 
Even  as  the  Master  said — no  other  meed 
Of  praise  than  this  demandest  thou. 

But  thou,  heart's  mate,  who,  knowing  motherhood, 
Dost  taste  the  bitter-sweet  of  woman's  part, 
And  with  love-opened  eyes  art  fain  to  see 
The  Christ,  where  others  find  but  little  good, 
And  fillst  with  fragrance  all  one  home  and  heart  — 
This  book  is  dedicate  to  tkee. 


FOREWORD 

IT  is  with  profound  diffidence  that  the  author 
submits  to  the  public  this  essay  into  a  field  new 
to  him,  and,  so  far  as  he  knows,  practically  un 
trodden;  for  the  mediaeval  Passion  Play  was  con 
structed  on  manifestly  different  principles.  And 
one  finds  it  hard  to  repress  the  fear  that  if  this  thing 
ought  to  be  done,  it  would  have  been  done  long 
ago,  and  by  more  competent  hands.  Yet  one  re 
members  that  this  fear  would  at  once  stop  all  doing, 
and  that  one  can  only  follow  the  light  that  is  in  him. 
He  may  be  permitted,  however,  to  forestall  a  cer 
tain  class  of  criticism  by  saying  that  neither  from 
the  title  nor  the  form,  would  he  be  understood  to 
aspire  to  a  place  among  the  Poets,  and  masters  of 
Tragedy.  His  ambition  is  the  more  modest,  yet 
higher  aim,  to  tell  in  the  most  vivid  and  practical 
form,  for  men  living  in  the  world  to-day,  the  story 
of  Jesus  of  Nazareth  in  its  culminating  scenes. 

The  incomparable  records  of  the  Four  Gospels 
must  ever  remain  the  only  authentic  source  of  our 

7 


8  FOREWORD 

knowledge  of  the  Founder  of  Christianity.  But  the 
enormous  and  growing  literature  of  the  subject  in 
dicates  that  they  leave  us  asking  many  questions: 
questions  as  to  the  records  themselves — their  date 
and  authority,  their  relation  to  one  another,  or  to  a 
common  source  or  sources,  the  consistency  of  their 
narratives  and  the  inter-relation  and  order  of  their 
parts;  questions  of  the  land  and  of  the  times,  of  the 
houses  and  furnishings,  the  manners,  customs  and 
condition  of  the  people;  questions  of  the  historical 
characters  that  move  across  their  pages — what  secu 
lar  history  says  of  them — these  Roman  officers  and 
soldiers,  this  priestly  hierarchy,  these  religious  and 
political  parties  and  their  representatives.  Above 
all,  there  was  the  tide  of  thought  and  discussion  that 
must  have  surged  around  the  Person  of  Jesus  of 
Nazareth,  and  that  must  have  determined  the  mo 
tives  and  actions  of  leaders  and  people.  All  these 
questions  have  received  exhaustive  and  critical  study 
at  the  hands  of  the  learned,  and  the  story  of  Jesus 
has  been  retold  in  the  many  more  or  less  elaborate 
"  Lives  of  Christ."  These  are  of  inestimable  value. 
But  it  seemed  to  the  writer  that  it  might  be  possible 
to  take  a  farther  step  and,  by  the  careful  study  of  the 
Gospel  material  in  the  light  of  these  treatises,  and  by 
a  personal  and  loving  familiarity  with  the  Land  and 


FOREWORD 


City  of  our  Lord's  life  and  labour,  to  project  the 
Gospel  narratives  upon  their  historical  background, 
in  an  imaginary  reconstruction  of  the  scenes  that 
culminated  in  the  Tragedy  of  Calvary.  This  sug 
gests  and  requires  the  dramatic  form — not,  of 
course,  with  any  view  to  representation  on  the 
stage — but  as  the  only  form  that  eliminates  discus 
sion  and  "  preaching,"  that  reduces  description  to 
its  simplest  and,  at  the  same  time,  its  most  definite 
terms,  and  that  presents  the  characters  of  the  story 
to  move  and  speak  in  their  own  proper  persons. 
Considered  merely  as  a  literary  form,  the  Drama  has 
been  developed  by  ancient  and  modern  masters  into 
the  most  perfect  vehicle  of  expression  for  the  high 
est  action  and  passion,  and  it  would  seem  that  the 
greatest  of  tragedies  is  entitled  to  telling  in  the  best 
available  form. 

The  metrical  form  was  found  necessary — after  the 
whole  had  been  written  in  prose  form — to  soften 
by  paraphrase  the  transition  from  the  familiar  lan 
guage  of  the  Gospels  to  original  matter,  and  to  make 
easier  the  development  of  ideas  implied  in  the  con 
text  but  not  expressed  in  the  recorded  words  of  the 
speakers.  But  it  did  not  seem  proper  to  violate  the 
genius  of  Hebrew  poetry  by  reducing  the  songs 
from  the  Psalter  to  modern  metre,  and  the  best 


io  FOREWORD 

masters  have  been  followed  in  using  the  prose  form 
for  the  conversation  of  the  servants'  court,  as  mov 
ing  upon  too  low  a  plane  for  verse. 

Without  undertaking  to  decide  any  critical  ques 
tions,  the  Four  Gospels  have  been  treated  as  faith 
ful  historical  witnesses,  and  the  effort  has  been  to 
give  a  reasonable  construction  of  the  evidence, 
without  pressing  too  far  the  letter  of  the  detail,  or 
needlessly  departing  from  it  by  emendation  and 
conjecture;  in  the  belief  that  if  this  treatment  yielded 
a  consistent  story,  it  would  of  itself  be  a  strong  tes 
timony  to  the  accuracy  of  the  witnesses.  It  has 
been  the  author's  aim  to  add  nothing  to  the  words 
of  our  Lord  except  by  way  of  legitimate  interpreta 
tion,  the  adaptation  of  sayings  used  by  him  in  other 
places,  and  the  use  of  connecting  phrases  and  ex 
pressions  of  courtesy.  The  apparent  exception  to 
this  in  the  Eucharistic  prayers,  to  which  it  was  neces 
sary  to  give  verbal  form,  is  explained  in  the  Notes. 

The  author  desires  to  express  his  thanks  to  Prof. 
Henry  van  Dyke,  of  Princeton  University,  and  to 
Professors  Dosker  and  Marquess  of  the  Presbyterian 
Theological  Seminary  of  Kentucky,  for  their  kind 
ness  in  reading  the  manuscript  in  its  original  form, 
and  for  their  cordial  encouragement  and  helpful 
criticisms;  also  to  Professor  Sampey,  of  the  South- 


FOREWORD  n 

ern  Baptist  Seminary,  for  help  in  verifying  the  ref 
erences  to  the  Talmud.  To  his  most  indespensable 
critic  and  best  helper,  the  author  has  made  his  ac 
knowledgment  in  the  dedication. 

Louisville,  September  22, 


PERSONS1 

JESUS  OF  NAZARETH. 

The  Twelve  Disciples  called  Apostles  : 

SIMON,  surnamed  PETER. 

JOHN,  son  of  Zebedee. 

JAMES,  his  brother, 

ANDREW,  brother  of  PETER. 

PHILIP,  of  Bethsaida. 

NATHANIEL,  son  of  Tholmai,  called  BARTHOLOMEW. 

MATTHEW,  the  Publican. 

THOMAS,  called  DIDYMUS. 

JAMES  the  Less,  son  of  Alphteus. 

JUDAS,  his  brother. 

SIMON,  the  "  ZEALOT." 

JUDAS  of  Kerioth,  called  ISCARIOT. 
CAIAPHAS,  the  High  Priest. 

ANNAS,  father-in-law   to   CAIAPHAS,   and  formerly    High 
Priest. 

ELEAZAR  and  JONATHAN,  sons  to  ANNAS. 2 
PONTIUS  PILATE,  Procurator,  or  Governor  of  Judea. 
JOSEPH  of  Arimathtea,  a  Sanhedrist,  friendly  to  JESUS. 
NICODEMUS,  another  Sanhedrist,  friendly  to  JESUS. 
LAZARUS    of  Bethany,  a    Disciple   of  JESUS   whom  he  had 
raised  from  the  dead. 

SIMON    of  Bethany,   a    Disciple  whom   he   had  healed  of 
leprosy. 

1  This  and  other  small  figures  in  the  Text,  refer  to  the  Notes  fol 
lowing  the  Text. 

13 


14  PERSONS 


JOHN  MARK,  CLEOPAS,  Disciples  of  JESUS. 

MALCHUS    and  JOACHIM,    servants    of  the    High    Priest 

SIMON  of  Cyrene. 

The  "  Sagan,"  or  deputy  of  the  High  Priest. 

The  "  Ab- Beth- Din"  or  "  Father  of  the  House  of  Jus 
tice"  Vice-president  of  the  Sanhedrim? 

The  Captain  of  the  Temple. 

A  Roman  Tribune* 

A  Centurion* 

Priests  and  Scri '  j,5  members  of  the  Sanhedrim.* 

Other  Sadducet.  and  Pharisees  /  7  Herodians* 

Other  Disciples  0/"jEsus. 

Soldiers,  Temple  Guards,  Servants. 

MARY,  the  mother  of  JESUS. 

MARY  of  Magdala,  whom  JESUS  had  healed  of  demoniacal 
possession. 

MARTHA  and  MARY,  sisters  of  LAZARUS. 

SALOME,  mother   to  JAMES  and  JOHN,  sister  to  the  mother 

0/"jESUS.9 

MARY,  wife  of  Alpheeus,™  and  mother  to  JAMES  the  Less 
and  JUDAS. 

JOANNA,  wife  of  Chuza,  Herod's  steward,  who  with  the 
other  women  ministered  to  JESUS  and  the  Apostles. 

A  Portress  at  the  Palace  of  the  High  Priest. 

A  Poor  Widow. 

Women  of  Jerusalem,  Maid-servants,  etc. 

SCENE. — Jerusalem  and  environs ;   Galilee. 
TIME. — A.  D.  29,  March  iz-April  28, " 


The   Divine   Tragedy 


ACT  I 

'Vx 

SCENE  I. — Bethany.  The  principal  room  in  the 
house  of  SIMON  called  the  Leper.  The  evening 
following  the  Sabbath. '  In  the  centre  a  tri 
clinium  2  "with  the  open  end  forward,  and  divans 
for  the  guests  on  the  other  three  sides.  On  the 
table  are  lamp-stands  with  lighted  lamps.  Other 
lamps  hang  from  the  ceiling.  SIMON  and  friends 
are  seated  on  the  stone  divan  which  runs  around 
the  walls  of  the  room. 

Enter  JESUS  with  LAZARUS,  followed  by  the 
Twelve.  SIMON  and  his  friends  rise  and 
come  forward. 

JESUS.  Peace  be  within  this  house,  and  peace  to  all 
Who  dwell  beneath  this  roof. 

SIMON.  Master,  All  Hail  ! 

Though  humble  be  my  roof,  when  thou  art  here, 
It  seems  the  house  of  God,  the  gate  of  heaven. 

JESUS.     It  is  like  heaven  to  rest  among  my  friends. 


16       THE    DIVINE    TRAGEDY 

Ye  are  my  friends,  who  do  what  I  command, 
And  in  my  love  abide,  as  I  in  yours. 

Led  by  SIMON  he  takes  his  place  at  the  outer 
end  of  the  left  divan  next  to  SIMON.  On  the 
other  side  ^SiMON  is  LAZARUS.  The  Twelve 
and  the  other  guests  are  ranged  around  the 
table. 

SIMON.     I  would  thy  gracious   mother,  too,   were 

here. 
JESUS.     To-night  she  rests,  worn  with  the  weary 

way, 

And  bearing  in  her  breast  the  wound  of  sword 
That  pierces  now  her  soul.     Yet  is  she  here. 
For  whosoever  does  the  will  of  God 
Is  brother,  sister,  mother  unto  me. 

MARTHA  and  others  bring  in  the  dishes  of  the 
feast  and  place  them  on  the  table,  standing  in 
the  open  space  of  the  triclinium  to  serve  the 
guests.  JESUS  lifts  his  hand  in  blessing. 

JESUS.     Father,  we  thank   Thee  for  these  gifts  of 

love; 

Receiving  them,  we  love  and  honour  Thee. 
Thee,  too,  we  thank,  good  Simon,  for  thy  care, 
In  making  this  provision  for  our  need. 
SIMON.     I  would  'twere  worthier  thee.     For  since 

the  day 
I  felt  the  healing  touch  upon  my  brow 


THE     DIVINE    TRAGEDY       17 

That  made  the  leper  clean,  all  that  I  have  — 
Lands,  house  and  goods,  yea,  body,  too,  and  soul — 
Seem  all  too  poor  to  offer  at  thy  feet. 

JESUS.     I  only  wish  thy  heart. 

SIMON.  And  that  thou  hast. 

But,  passing  o'er  thy  mercy  to  myself, 
We  all  would  show  our  gratitude  to-night 
For  giving  back  our  Lazarus  from  the  dead. 

JUDAS.     Why   does   not    Lazarus    speak  ?     Where 

went  thy  soul? 

Is  there  a  heaven  and  hell  ?    Is  heaven  worth 
The  pain  and  toil  of  winning  it?    Speak,  man. 

JESUS.     Said  I  not  unto  you  that  I  came  down 
From  heaven  to  tell  of  heavenly  things  to  men  ? 
But  I  have  told  them  earthly  things,  and  they 
Believe  them  not  :  h'ow  shall  they  then  believe, 
If  I  shall  tell  them  things  of  heaven  and  God  ? 

JUDAS.     They  would  believe  if  one  rose  from  the 
dead. 

JESUS.     If  they  believe  not  Moses  and  the  prophets, 
Neither  will  they  believe  one  from  the  dead. 
But,  Lazarus,  speak;  it  is  permitted  thee. 

LAZARUS.     A  sweet  forgetfulness  came  o'er  my  soul 
That  dimmed  the  glory  of  the  heavenly  things, 
Else  would  I  now  have  no  content  in  earth, 
In  splendour  of  the  sea,  or  stars,  or  sun, 


i8       THE     DIVINE    TRAGEDY 

By  reason  of  the  glory  that  excels. 

Tis  only  when  I  look  upon  the  face 

Of  him  who  called  me  back  to  mortal  life, 

I  seem  to  see  those  visions  yet  again, 

And  am  content.     Contented,  too,  to  be, 

If  'tis  his  will,  a  witness  of  his  power: 

Rejoicing  also  in  my  sisters'  joy, 

And  in  their  love:  for  love  is  heaven,  as  now 

The  Master  said.     Is  it  not  true,  my  Martha  ? 

Mary,  is  it  not  so  ?    But  where  is  Mary  ? 

She  should  be  here  to  greet  the  Lord  she  loves. 

Enter  MARY  of  Bethany  with  an  alabaster  flask 
of  nard,  breaks  the  neck  of  the  flask,  and 
pours  the  nard  over  the  head  and  then  over 
the  feet  of  JESUS,  wiping  his  feet  with  her  hair. 
The  room  is  filled  with  the  fragrance, 

JESUS.     Peace  be  with  thee,  my  daughter. 

JUDAS  (aside  to  the  disciples).        Why  this  waste  ? 
For  thrice  a  hundred  dinars3  we  might  have  sold 
This  nard  and  given  it  to  the  hungry  poor. 
Twould  shame  us  with  the  people  were  it  known 
That  on  an  empty  honour  she  hath  spent 
The  store  would  feed  a  household  for  a  year. 

DISCIPLES.     Rebuke   her,   Master,   she   hath   robbed 
the  poor. 

JESUS.     Why  trouble  ye  the  woman  ?     She  hath 
wrought 


THE     DIVINE    TRAGEDY       19 

A  good  work  on  me.     For  the  poor  ye  have 
Always  among  you,  but  not  always  me. 
She  hath  done  what  she  could  ;  for  she  is  come 
My  body  to  anoint  afore  its  burying, 
For  'gainst  that  day  this  ointment  hath  she  kept. 
Verily  I  say,  wherever  shall  be  preached 
In  all  the  world  this  gospel,  this  her  deed 
For  a  memorial  of  her  shall  be  told, 
Until  the  story  of  her  love  shall  fill 
The  world  with  fragrance,  as  the  nard,  this  room. 
To  MARY,  laying  his  hand  on  her  head  as  she 
kneels  at  his  feet. 

Go  in  peace,  my  daughter:  thou  shall  bless 
Ten  thousand  times  ten  thousand  of  God's  poor, 
Where  Judas'  counsel  would  have  fed  but  one. 

SCENE  II. —  The  Mount  of  Olives.  A  bend  in  the 
road  near  Jerusalem.  Morning,  the  first  day  of 
the  "week  (Sunday).  The  Mount  rises  from  the 
road  on  the  right.  Many  people  are  gathered  on 
the  roadside.  The  southern  hill  of  the  city  is 
seen  in  the  background  to  the  left,  with  the  royal 
and  priestly  palaces  and  gardens  lit  by  the  early 
sunlight,  a  spur  of  the  Mount  cutting  off  the 
rest  of  the  city.  On  the  bend  of  the  road  around 
this  spur  a  throng  of  people  are  seen  coming  from 
Jerusalem,  and  are  heard  in  the  distance  singing: 


20       THE     DIVINE    TRAGEDY 

"This  is  the  gate  of  the  Lord,4 

The  righteous  shall  enter  into  it. 

I  will  give  thanks  unto  Thee,  for  Thou  hast  an 
swered  me, 

And  art  become  my  salvation. 

The  stone  which  the  builders  rejected 

Is  become  the  head  of  the  corner. 

This  is  the  Lord's  doing, 

It  is  marvellous  in  our  eyes. 

This  is  the  day  which  the  Lord  hath  made, 

Let  us  rejoice  and  be  glad  in  it. 

We  beseech  Thee,  O  Lord,  Hosanna, 

We  beseech  Thee,  O  Lord,  send  prosperity. 

Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 

We  have  blessed  you  from  the  house  of  the  Lord." 
During  the  singing  the  forerunners  of  the  pro 
cession  have  entered  on  the  left  and  in  the  back 
ground  waving  palm  branches.  At  the  same 
time  enters  JESUS,  riding  upon  an  ass,  from  the 
right  foreground,  followed  by  his  disciples  and 
a  great  multitude.  As  the  palaces  of  the  city 
come  into  view  and  they  meet  the  other  proces 
sion,  they  break  down  branches  from  the  trees, 
spread  their  clothes  in  the  road  and  catch  up 
the  words  of  the  triumphal  hymn. 

MULTITUDE.     Hosanna!     Hosanna!     Hosanna  in  the 

highest! 
Blessed  be  the  King,  the  Son  of  David, 


THE    DIVINE    TRAGEDY       21 

Who  cometh  in  the  name  of  God  Most  High, 

To  bring  the  kingdom  of  his  father  David! 

Hosanna!     Hosanna!     Hosanna  to  the  King! 
A  PHARISEE.     Master,  rebuke  them :  thy  followers  do 

thee  wrong. 
JESUS.     I  say  to  you,  if  these  should  hold  their  peace 

The  very  stones  themselves  must  need  cry  out. 
MULTITUDE.     Hosanna!     Hosanna!     Hosanna  in  the 
highest! 

Hosanna!     Hosanna!    Hosanna  to  the  King! 

As  the  procession  passes  on  with  cries  of 
"Hosanna,"  the  scene  slowly  shifts  to  the  right 
until  JESUS  is  brought  to  the  second  bend  in  the 
road,  and  the  whole  city,  with  the  Temple  bursts 
into  view. 

JESUS  (seeing  the  city).     If  thou  hadst  known — ev'n 

thou,  Jerusalem — 

If  thou  hadst  known — at  least  in  this  thy  day — 
The  things  that  to  thy  peace  belong,  but  now 
Are  hidden  from  thine  eyes!     For  unto  thee 
Shall  come  the  days  when  all  thine  enemies 
Shall  compass  thee  around  and  keep  thee  in 
On  every  side,  and,  within  thee,  thy  children; 
Yea,  they  shall  lay  thee  even  with  the  dust, 


22       THE     DIVINE    TRAGEDY 

Till  not  one  stone  is  left  upon  another 
That  shall  not  be  thrown  down;  because  thy  day 
Thou  knewest  not — the  time  of  visitation. 
MULTITUDE.     Hosanna!     Hosanna!     Hosanna  in  the 

highest! 

Blessed  be  the  King,  the  Son  of  David, 
Who  cometh  in  the  name  of  God  Most  High 
To  bring  the  kingdom  of  his  father  David! 
Hosanna!     Hosanna!     Hosanna  to  the  King! 

\_Exeunt  with  cries  of"  Hosanna." 

SCENE  III. — A  room  in  the  High  Priest's  palace. 
The  morning  of  the  second  day  of  the  -week  (Mon 
day').  CAIAPHAS,  ANNAS,  ELEAZAR,  JONATHAN,  -with 
several  other  priests  and  leaders  of  the  Sanhedrim 
gathered  together  in  conference. 

CAIAPHAS.     Perceive  ye   how   we  naught    prevail  ? 

Behold 

The  world  is  all  gone  after  him. 
Enter  MALCHUS. 

Well,  Malchus, 

What  of  the  Nazarene  ?    Hath  entered  yet 
The  city  ? 

MALCHUS.          Yea,  Father,5  into  the  Temple  courts. 
CAIAPHAS.     What  of  the   people,    then  ?     Receive 
they  him 


THE     DIVINE     TRAGEDY       23 

With  yesterday's  acclaim  ? 

MALCHUS.  Father,  the  city 

Doth  pant  with  expectation,  all  men  musing, 
"  Is  this  not  he — the  Christ  we  long  have  sought  ?  " 
The  pilgrims  lodging  in  the  villages 
Throng  all  the  city  roads  to  see  him  take 
The  throne  and  kingdom  of  his  father  David. 

CAIAPHAS.     And  where  lodged  he  ? 

MALCHUS.  In  Bethany,  at  the  house 

Of  Lazarus,  whom  all  the  people  say 
He  raised  from  death  to  life. 

CAIAPHAS.  Lazarus,  again! 

What  can  we  do  while  that  man  liveth  still  ? 

A  PHARISEE.     This  man  doth  many  miracles;   and 

what 

Do  we  ?    Shall  we  let  him  alone  until 
All  men  believe  on  him  ?    The  Romans,  then, 
Will  come  and  take  away  our  place  and  nation.6 

CAIAPHAS.     Ye  all  know  nothing,  nor  consider  this: 
Is  it  not  better  one  should  die  for  all 
Than  that  the  nation  perish  ?    Let  him  die. 

ANNAS.     And  Lazarus,  too,  since  many,  led  by  him, 
Believe  in  Jesus. 

ALL.  Let  both  be  put  to  death. 

CAIAPHAS.     But  not  while  lasts  the  feast,  lest  there 
should  be 


24       THE     DIVINE     TRAGEDY 

An  uproar  of  the  people. 

Enter  JOACHIM. 

How  now,  Joachim  ? 
JOACHIM.     Father,  the  Nazarene  hath  cast  out  all 

That  bought  and  sold  within  the  Temple  courts, 

Driven  out  the  sheep  and  oxen,  overturned 

Tables  of  money-changers,  and  the  seats 

Of  them  that  sold  the  sacrificial  doves. 
CAIAPHAS.     Verily,   the   Lord    hath   now   delivered 
him 

Into  our  hands;  he  hath  usurped  our  right. 

What  reason  gave  he  ? 
JOACHIM.  Because,  the  Scriptures  said, 

His  Father's  house  should  be  a  house  of  prayer, 

And  we  had  changed  it  to  a  den  of  thieves. 
CAIAPHAS.     That    is    not    easy  to    gainsay?    But, 
Annas, 

This  thing  concerneth  thee.7    Thou  wilt,  I  trow, 

Find  way  to  punish,  if  he  interrupt 

The  revenue  that  thou  enjoy 'st. 
ANNAS.  But  say, 

Where    were    the   Temple    guards  ?    Did    none 
resist 

This  outrage  ? 
JOACHIM.  No  one,  Father;  for  he  seemed 


THE     DIVINE     TRAGEDY       25 

Like  Heaven's  avenging  scourge,  and  none  could 

stand 
Before  his  wrath. 

ANNAS.  All  cowards;  they  shall  smart 

For  this  neglect  of  duty.     And  for  him, 
At  once  we  challenge  his  authority. 

CAIAPHAS.     But    not    to-day    before    the    excited 

throng. 

To-day,  perchance,  he  may  declare  him  king, 
And  we  can  leave  him — and  his  silly  sheep  — 
To  Roman  wolves.     But  if  this  chance  not  so, 
Lay  well  your  plans.     Be  wise  as  serpents  are. 
The  house  of  Annas  should  not  have  alone 
The  serpent's  hiss8  and  not  its  subtlety. 

[Rises,  exeunt  all  but  CAIAPHAS. 
Fools  and  blind.     Well  said  the  Nazarene, 
That  they  are  blinded  leaders  of  the  blind. 
How   quick    old    Annas'   blood   was    stirred    at 

thought 

Of  revenues  endangered.     Each  for  himself 
Thinks  only.     I  alone  think  for  the  nation.9 
On  me  the  burden  falls,  whom  God  ordained 
To  be  the  Shepherd  of  this  people.     Hence, 
Must  I  be  jealous — like  to  God  Himself  - 
And  give  not  mine  own  honour  to  another. 
Well  said  I,  'twere  better  for  the  people 


6    THE     DIVINE    TRAGEDY 

That  one  should  die  and  not  the  nation  perish. 

Die  for  the  people !  How  strangely  like  his  words, 

"  I  lay  my  life  down  for  the  sheep."     Men  say 

He  calleth  back  the  dead  to  life  again; 

But  he,  "I  give  my  life."     Can  he  save  others, 

And  cannot  save  himself?  Could  he  be  Christ, 

And  die  ?  The  Son  of  man  ?  The  Son  of  God  ? 

We  know  from  out  the  law  the  Christ  abides 

Forever.     Yet  there  are  dark  prophecies 

I  understand  not;  as  when  Isaiah  saith, 

"All  we  like  sheep  have  gone  astray,  and  God 

Hath  laid  on  him  the  iniquity  of  all." 

Whom  means  the  prophet  ?    That  I  cannot  tell. 

But  this  man  will  I  never  own  as  Christ. 

Would  not  the  Christ  come  first  to  God's  High 

Priest, 

Show  him  some  sign  from  heaven,  and  so  let  him 
Proclaim  him  to  the  nation  ?    But  this  man— 
This  Nazarene— away  with  him!  the  friend 
Of  publicans  and  sinners!     Yet  when  I  said 
Those  words,  that  he  should  die  for  all  the  people, 
There  seemed  to  move  within  the  stirrings  strange 
That  ancient  prophets  must  have  felt,  who  spake 
By  inspiration  of  the  Spirit  of  God. 
Tis  strange  how  that  same  fateful  word  should 

come. 


THE     DIVINE    TRAGEDY    27 

First  from  Isaiah,  then  from  the  Nazarene, 
And  now  from  Caiaphas!     The  Baptist,  too, 
Called  him  "the  Lamb  of  God  who  takes  away 
The  sin  of  all  the  world."     Can  it  be  true 
This  is  indeed  the  Christ  —  a  different  Christ 
From  all  our  dreams  —  anointed  of  the  Lord 
To  be  the  sacrifice  for  all  the  people  ? 
If  so  be,  let  it  be.     He  hath  chosen; 
Now  I  choose;  both  are  in  God's  great  hand; 
He,  the  sacrifice;  and  I,  the  sword. 
It  is  the  will  of  God.     So  let  it  be. 

[Exit. 

SCENE  IV. — The  Temple.  A  colonnade  in  the  Court 
of  IVomen.10  Sunrise,  the  third  day  of  the  -week 
(  Tuesday  J.  JESUS  is  seen  in  a  retired  corner  at 
the  right  and  a  little  bach,  seated  on  the  floor 
•with  a  few  of  his  disciples  around  him,  after  the 
manner  of  the  Oriental  teachers.  Enter  from  the 
left  foreground,  ANNAS,  ELEAZAR,  JONATHAN  and  a 
delegation  of  Sanhedrists,  both  priests  and  scribes. 
They  advance  towards  JESUS,  who  rises  to  meet 
them,  with  his  disciples.  During  the  progress  of 
the  scene,  people  are  coming  in  from  all  directions 
until  the  open  spaces  of  the  Fourt  are  filled. 

ANNAS.  Art  thou  the  Nazarene,  whose  lawless  deeds 
In  meddling  with  the  business  of  this  place, 


28       THE     DIVINE    TRAGEDY 

Which  custom  sanctions  for  the  public  use, 

Hath  reached  our  ears  ? 

JESUS.  I  am  ;  what  wouldest  thou  ? 

ANNAS.     By  what  authority  dost  thou  these  things, 

And  who  did  give  thee  this  authority  ? 
JESUS.     If  ye  in  truth  do  seek  to  know  the  truth, 

By  what  authority  I  do  these  things, 

Ye  truly  then  will  answer  what  I  ask, 

And  I  will  answer  you. 
ANNAS.  Master,  say  on. 

JESUS.     What  say  ye  of  John's  baptism — was't  of 
heaven 

Or  was't  of  men  ? 
ANNAS.  We  would  consult  apart, 

To  make  our  answer  not  for  one  but  all. 

They  retire  to  the  left  foreground, 
What  think  ye  ?  shall  we  say  "  from  heaven  "  ? 
A  SCRIBE.     Then   he  will  say,   "Why  did  ye  not 
believe?" 

ANNAS.     But  if  we  say  "of  men " 

ELEAZAR.  We  fear  the  people; 

For  all  hold  John  to  be  a  prophet. 
ANNAS.  Then 

We  must  refuse  to  answer. 

They  return  to  JESUS. 

We  cannot  tell. 


THE    DIVINE    TRAGEDY       29 

JESUS.     It  is  not  reason,  then,  that  I  tell  you 
By  what  authority  I  do  these  things. 
Suppose  a  vineyard  keeper  had  two  sons 
And  bade  the  first,  "  Go  dress  the  vines 
To-day";  and  he  should  say,  "I  will  not," 
Yet  afterwards  repented  him  and  went; 
Likewise,  the  second;  who  replied,  "I  go," 
Yet  went  not:  which  of  the  twain,  think  ye, 
Obeyed  his  father's  will  ? 

ANNAS  AND  OTHERS.  We  think,  the  first. 

JESUS.     So  publicans  and  harlots  before  you 
Shall  enter  in  the  commonwealth  of  God. 
For  John  came  in  the  way  of  righteousness, 
Preaching  the  baptism  of  repentance:  ye 
Believed  him  not;  while  publicans  and  harlots 
Believed,  repented  and  were  saved.     Hear  ye 
A  parable:   A  certain  householder 
Planted  a  vineyard,  hedged  it  round  about, 
A  winepress  digged,  a  tower  built,  and  then, 
Letting  to  husbandmen,  he  went  his  way 
Into  a  country  far.     And  when  the  time 
Of  fruit  drew  near  he  sent  his  messengers 
To  bring  his  due  proportion  of  the  fruits. 
But  when  the  servants  came,  the  husbandmen 
Beat  them  or  slew,  and  cast  them  out.     Then  he 
Sent  others,  whom  they  likewise  treated  ill. 


30       THE     DIVINE    TRAGEDY 

And  last  of  all  he  sent  his  son,  and  said, 
"  Him  they  will  reverence;  for  he  is  my  son." 
But  they  beholding  him,  said  'mong  themselves, 
"This  is  the  heir;  if  him  we  take  and  kill, 
The  inheritance  is  ours."     So  him  they  seized 
And,  casting  from  the  vineyard,  slew.    Therefore 
What  will  the  lord  of  that  same  vineyard  do, 
When  he  shall  come,  unto  the  husbandmen  ? 

A  SCRIBE.     Those  wicked  men  he'll  miserably  des 
troy 

And  let  the  vineyard  out  to  other  men, 
Rendering  to  him  the  fruits  in  season  due. 

JESUS.     Have  ye  not  read  in  Scripture,  how  the  stone 
Rejected  of  the  builders,  is  become 
The  head-stone  of  the  corner:  'tis  the  Lord 
That  doeth  this,  and  wondrous  in  our  eyes  ? 
Therefore  I  say,  the  kingdom  of  your  God 
Is  ta'en  from  you,  and  to  a  nation  given 
Which  shall  bring  forth  its  fruits.     And  who 
Upon  this  stone  shall  fall,  he  shall  be  broke  ; 
But  he  on  whom  it  falls — he  shall  be  ground 
Even  to  powder. 

JONATHAN  (aside).  He  speaketh  this  of  us. 

ANNAS.     Let  him  be  seized! 

Demonstrations  from  the  people. 

ELEAZAR  (aside).  Softly  now.     Remember 


THE    DIVINE    TRAGEDY       31 

The  wisdom  of  the  serpent.     Let  us  withdraw: 
The  people  murmur  now.     Our  time  will  come. 

\_Exeunt  ANNAS  and  delegation. 
JESUS  (to  the  people  who  draw  near  to  hear  him). 
Hear  ye  a  parable:    The  commonwealth 
Of  heaven  is  like  a  certain  king  who  made 
A  marriage  for  his  son,  and  sent  his  servants, 
To  call  those  bidden,  but  they  would  not  come. 
Again  he  sent  forth  other  servants,  saying, 
Tell  to  those  bidden,  I  have  prepared  my  feast, 
Oxen  and  fallings  killed,  made  all  things  ready; 
Come  to  the  marriage  of  my  son.     But  they 
Made  light  of  it  and  went  their  several  ways, 
To  farm  or  merchandise,  as  each  one  list, 
While  others  seized  the  servants  of  the  king, 
Entreated  them  despitefully  and  slew. 
But  when  the  king  had  heard  thereof,  in  wrath 
He  sent  his  armies  to  destroy  those  men 
And  burned  their  city.     Then  to  his  servants  said, 
"The  feast  is  ready,  but  the  men  first  bidden 
Were  found  unworthy:  go,  then,  gather  in 
From  highway  and  from  hedge  all  that  ye  find, 
And  bid  them  to  the  marriage;"  and  when  'twas 

done, 
The  wedding   feast  was   furnished  forth   with 

guests. 


32       THE    DIVINE    TRAGEDY 

And  when  the  king  came  in  to  see  his  guests, 

He  saw  a  man  without  a  wedding  robe, 

And  said,  "My  friend,  how  comest  thou  in  here 

Not  having  on  a  wedding  robe  ?  "    And  he 

Was  speechless,  for  he  knew  full  well  the  robe 

Was  furnished  freely  unto  every  guest. 

Then  said  the  king:     "  Bind  him  hand  and  foot, 

And  cast  him  forth  in  outer  darkness, 

Where  there  shall  weeping  be  and  gnashing  teeth." 

For  many  are  the  called,  but  few  are  chosen. 

Enter  a  delegation  of  Pharisees  and  Hero dians. 

A  PHARISEE.     Master,  we  know  that  thou  art  true 
indeed, 

And  teachest  us  the  way  to  God  in  truth, 

Fearing  no  man,  accepting  no  man's  person. 

Then  solve  our  doubts:    We  Pharisees  believe 

This  is  a  nation  chosen  unto  God, 

Nor  can  in  bondage  be  to  any  man; 

But  these  Herodians  bid  us  own  as  lord, 

Their  master,  Caesar,  bowing  beneath  his  yoke, 

And  paying  tribute.     But  what  thinkest  thou  ? 

Tell,  shall  we  pay  or  no  ? 
JESUS.  Ye  hypocrites, 

Why  tempt  ye  me  ?    Show  me  the  tribute  money. 

They  hand  him  a  denarius. 

Whose  image  and  device  is  this? 


THE     DIVINE     TRAGEDY       33 

A  PHARISEE.  Tis  Caesar's. 

JESUS.     Then  give  to  Caesar  that  which  Caesar's  is 
And  render  unto  God  the  things  of  God. 

They  retire  discomfited.  Enter  a  delegation  of 
Sadducees. 

A  SADDUCEE.     Master,  among  us  once  were  seven 

brothers; 

The  eldest  took  a  wife,  and  dying  childless, 
According  unto  Moses'  law,  his  brother 
Took  her;  he  likewise  died  and  left  no  seed; 
And  so  until  the  seven  died,  and  last 
The  woman  too:  in  resurrection  time 
Whose  wife  of  all  the  seven  shall  she  be  ? 
For  she  was  wife  to  all. 

JESUS.  Now  ye  do  err, 

Not  knowing  the  Scriptures  nor  the  power  of 

God. 

For  they  who  live  the  resurrection  life 
Do  neither  marry  nor  are  given  in  marriage, 
But  as  God's  angels  they.     But  ye  should  know 
The  dead  do  live  indeed;  have  ye  not  read 
That  which  was  said  by  God,  "  I  am  the  God 
Of  Abraham,  of  Isaac  and  of  Jacob  "  ? 
God  is  the  God  of  living  not  of  dead. 

Demonstrations  of  wonder  and  approval  from 
the  people.  The  Sadducees  fall  back  and  the 
Pharisees  encouraged,  again  draw  near. 


34       THE     DIVINE    TRAGEDY 

A  SCRIBE.     Master,  I  would  a  question  ask  of  thee, 
Which  is  the  great  commandment  of  the  law  ? 

JESUS.     To  love   the   Lord  thy   God   with  all  thy 

heart, 

With  all  thy  mind  and  soul,  this  is  the  first 
And  great  command;  the  second  this, 
Its  like:  To  love  thy  neighbour  as  thyself. 
Fulfilling  these,  thou  shalt  fulfill  them  all; 
For  on  these  two,  hang  all  the  law  and  prophets. 

A  SCRIBE.     Well,  Master,  thou  hast  said  the  truth; 

one  God 

There  is,  and  to  love  him  with  all  the  heart 
And  understanding,  soul  and  strength,  is  more 
Than  all  burnt  offering  and  sacrifice. 

JESUS.     The  Kingdom  is  not  far  from  thee  to-day: 
Thou  knowest  the  truth;  happy  are  they  that  do. 

To  the  Pharisees. 

What  think  ye  of  the  Christ  ?    Whose  Son   is 
he? 

A  PHARISEE.     The  son  of  David. 

JESUS.  If  he  is  David's  son, 

How  then  doth  David  by  the  Holy  Ghost 
Call  him  his  Lord,  as  when  he  saith,  "The  Lord 
Said  to  my  Lord,  '  Sit  thou  on  my  right  hand 
Until  I  make  thine  enemies  to  be 
The  footstool  of  thy  feet '"  ? 


THE     DIVINE     TRAGEDY       35 

PHARISEES.  We  cannot  tell. 

The  Pharisees  retire  abashed  and  silent.     The 
people  draw  near  to  hear  him. 

JESUS.     The  Pharisees  and  Scribes  in  Moses'  seat 
Do  sit  to  give  the  law:  therefore,  observe 
And  do  what  they  command;  but  do  not  ye 
According  to  their  works;  for  what  they  say, 
They  do  not.     Burdens  grievous  to  be  borne 
They  bind  on  others,  which  they  will  not  touch, 
And  all  their  works  are  done  for  praise  of  men. 
But  be  not  ye  likewise.     Ye  have  one  Lord, 
The   Christ;    one    Father,    God;    and    ye   are 

brethren. 

Then  seek  not  honours,  titles,  praise  of  men. 
The  chief  among  you  shall  your  servant  be: 
He  shall  be  humbled  who  exalts  himself, 
He  that  is  lowliest  shall  be  set  on  high. 
But  woe  to  you,  ye  Pharisees  and  Scribes, 
Who  shut  the  door  of  heaven  against  mankind. 
Woe  unto  you,  ye  Pharisees  and  Scribes, 
Who  hide  extortion  'neath  a  cloak  of  prayer. 
Woe  unto  you,  ye  Pharisees  and  Scribes, 
Who  compass  sea  and  land  to  gain  one  soul 
And  make  him  like  yourselves,  the  child  of  hell. 
Woe  unto  you,  ye  Pharisees  and  Scribes, 
Who  loose  from  oaths  upon  the  Temple  sworn, 


36       THE     DIVINE    TRAGEDY 

But  bind  a  man  who  swears  by  Temple  gold; 
Who  set  men  free  who  on  the  Altar  swear, 
And  bind  a  man  who  swears  by  altar-gift. 
Woe  unto  you,  ye  Pharisees  and  Scribes, 
Who  tithe  the  mint  and  anise  of  the  law, 
And  leave  undone  its  justice,  mercy,  faith; 
Who  strain  the  gnat,   and  swallow   the  camel 

whole. 

Woe  unto  you,  ye  Pharisees  and  Scribes, 
Who  make  the  outside  of  the  platter  clean, 
And  leave  it  full  of  filthiness  within. 
Like  unto  whited  sepulchres  are  ye, 
Appearing  fair  without,  but  inwardly 
Full  of  corruption  and  of  dead  men's  bones. 
Woe  unto  you,  ye  Pharisees  and  Scribes, 
Who  build  the  prophets  sepulchres,  and  say, 
"  If  we  had  been  in  days  our  fathers  lived, 
We  would  not  then  have  shared  our  fathers'  sins, 
Nor  been  partakers  of  the  prophets'  blood;  " 
Thus  bearing  witness  that  ye  are  the  sons 
Of  them  that  killed  the  prophets.     Fill  ye  up 
Your  fathers'  measure;  for  upon  your  heads 
Shall  come  the  judgment  of  all  righteous  blood, 
From  Abel  unto  faithful  Zechariah, 
Slain  between  Altar  and  the  Sanctuary. 
Verily,  I  say  to  you,  all  these  shall  come 


THE    DIVINE    TRAGEDY       37 

.     Upon  this  generation. 

O  Jerusalem, 

Jerusalem,  who  dost  the  prophets  kill, 
How  oft  would  I  have  gathered  unto  me 
Thy  children,  as  a  hen  protects  her  brood 
Beneath  her  wings,  and  ye  would  not!     Behold, 
Your  house  is  left  unto  you  desolate. 
Ye  shall  not  see  me  hence,  till  ye  shall  say, 
"  Blessed  is  he  that  cometh  in  God's  name." 

Solemnly  departs  from  the  Temple,  but  pauses  in 
passing  out  to  observe  the  offering  of  gifts  in 
the  coffers  set  near  the  entrance  of  the  Court. 
He  points  his  disciples  to  a  poor  widow. 

Behold  this  widow's  gift.     Verily,  I  say, 
Her  gift  is  greater  than  them  all:  for  they 
Of  their  abundance  offered  to  the  Lord, 
But  she  hath  given  her  living — all  she  had. 

\Exeunt  JESUS  and  his  disciples. 

SCENE  V. — The  Court  of  the  Gentiles.  Immedi 
ately  after.  Steps  lead  up  from  the  Court  to  the 
Terrace,  bordered  with  a  low  wall,  bearing  Greek 
inscriptions  warning  Gentiles  not  to  pass  in  on 
pain  of  death.  From  the  Terrace  opens  (inward) 
the  Gate  of  the  Court  of  Women.  People  passing 
to  and  fro.  Enter  PHILIP  from  the  Court  of 


38       THE     DIVINE     TRAGEDY 

Women.     Several  Greeks,  recognising  a  disciple 
of  JESUS,  come  forward  from  the  crowd. 

GREEKS.     Sir,  we  have  come  that  we  may  Jesus  see, 

And  hear  his  words.11 
PHILIP.  I  go  to  know  his  will. 

Meets  ANDREW  and  speaks  with  him  apart. 
JESUS  and  disciples  enter  from  the  Court  of 
Women  to  the  Terrace,  followed  by  the  crowds. 

ANDREW  AND  PHILIP.     Master,  there  are  some  Greeks 

— that  wait  below  — 

Who  having  come  to  worship  at  the  feast 
Desire  to  see  thee;  but  without  thy  mind, 
We  would  do  nothing. 

JESUS.  The  hour  is  come! 

The  Son  of  man  is  glorified!     For  now 
Behold  the  first-fruits  of  the  Gentiles!     Far 
Beyond  your  sight,  the  fields  shall  stretch  away, 
White  to  the  harvest,  waiting  the  reaper's  hand. 
But  'tis  not  yet.     Except  a  corn  of  wheat 
Fall  in  the  ground  and  die,  it  bides  alone; 
But  if  it  die,  it  bringeth  forth  much  fruit. 
He  that  would  keep  his  life,  his  life  shail  lose, 
By  sacrifice  of  life  shall  life  be  given. 
If  one  would  serve  me,  let  him  follow  me, 
And  where  I  am,  there  shall  my  servant  be. 
My  Father  hon'reth  him  who  serveth  me. 


THE     DIVINE    TRAGEDY       39 

Now  trouble  fills  my  soul.     What  shall  I  say  ? 

Shall  I  say,  "Father,  save  me  from  this  hour"  ? 

But  for  this  cause  I  came  unto  this  hour. 

It  is  Thy  will;  this  therefore  will  I  say, 

"Father  in  heaven,  glorify  Thy  name." 
VOICE.     I  have  both  glorified  it  and  again 

Will  glorify. 

IST  BYSTANDER.         It  thundered. 
20  BYSTANDER.  No,  the  sky 

Is  clear. 

30  BYSTANDER.  It  was  an  angel  spake  to  him. 

JESUS.     This  voice  came  not  for  me  but  for  your 
sakes. 

Now  shall  this  world  be  judged,  its  prince  cast 
out. 

And  I,  if  I  be  lifted  up,  will  draw 

All  men  unto  me. 

The  Greeks  below  have  been  awe-stricken  wit 
nesses  of  this  scene  and  have  fallen  on  their 
knees.  He  stretches  out  his  hands  in  benedic 
tion. 

Peace  be  unto  you. 


END  OF  ACT  I 


ACT  II 

SCENE  I. — A  room  in  the  High  Priest's  palace. 
Evening,  the  third  day  of  the  week  (Tuesday}. 
CAIAPHAS,  ANNAS,  ELEAZAR,  JONATHAN,  priests  and 
scribes  are  engaged  in  consultation. 

CAIAPHAS.     How  glorious  was  your  victory  to-day 
Over  the  Nazarene!     I  much  do  fear 
The  sons  of  Annas  will  get  little  gain 
From  their  bazaars  this  year. 

ANNAS.  But  have  a  care, 

Lest  Caiaphas'  mitre  be  no  more  secure, 
Than  Annas'  shekels.     If  he  be  prophet  true 
There's  woe  enough  for  all;  if  not,  he  may 
Incite  the  people  to  a  madness  'gainst  us, 
Bitter  as  what  he  threatens  from  above. 

CAIAPHAS.     Then  is  it  time  to  invoke  the  power  of 

Rome. 

Could  ye  not  so  entangle  him  in  talk 
To  give  occasion  to  the  Roman  power? 

ANNAS.     There  went  with  us  Herodians  who  know 
The  subtilties  of  Roman  law,  but  found 
No  accusation  'gainst  him.     Nor  could  we 
Find  aught  to  turn  the  people  to  our  side. 
4o 


THE    DIVINE    TRAGEDY      41 

CAIAPHAS.    Trimmed  he  his  sails  so  nicely  ?    Truly,  I 
Am  fortunate  in  legal  counsellors! 
Where  learned  this  Galilean  his  subtilty, 
That  ye  may  seek  instruction  in  his  school  ? 

A  PHARISEE.     Father,  'twas  not  by  any  subtilty; 
But  simple  truth  that  we  could  not  gainsay 
Put  us  to  silence. 

CAIAPHAS.  Verily,  then  must  I 

Myself  assume  the  task.     I  cannot  go 
Before  the  people  and  contend  with  him: 
He  must  be  brought  to  me.     Tis  true  the  thing 
Requireth  care,  but  yet  it  must  be  done. 
Once  before  me  he  must  renounce  his  claims, 
Or  else  make  claim  so  high  that  he  can  be 
Delivered  over  to  the  power  of  Rome. 

Noise  without. 

(Calls:)    Ho,  Malchus!     Hither! 

( To  the  others.}  Surely  this  cannot  be 

Some  strange,  new  madness  of  the  Nazarene! 

Enter  MALCHUS. 
Who  disturbs  the  peace  ? 

MALCHUS.  May't  please  thee,  Father, 

There  is  a  fellow  here,  who,  people  say, 
Was  one  of  those  nearest  the  Nazarene, 
Desiring  speech  with  thee;  and  when  we  sought 
To  know  his  business,  he  refused  to  speak 


42       THE    DIVINE    TRAGEDY 

Save  only  unto  thee.     So,  fearing  mischief, 
The  attendants  sought  to  put  him  forth,  and  he 
Became  unruly. 

CAIAPHAS.  Let  him  be  brought  in. 

\Exit  MALCHUS. 
He  may  be  useful  to  us. 

Enter  MALCHUS  and  JOACHIM,  bringing  JUDAS 
between  them. 

What  is  thy  name? 

JUDAS.    Judas  of  Kerioth 

CAIAPHAS.  Is't  true  that  thou 

Dost  follow  him  they  call  the  Nazarene  ? 

JUDAS.     Tis  true  I  followed  him.     Three  years  and 

more, 

Fed  on  delusive  hopes  and  shadowy  dreams, 
Scorched  with  the  sun  by  day,  and  in  the  night 
Wet  with  the  dews  of  heaven,  I  followed  him. 
And  all  for  what  ?    That  when  he  should  restore 
The  kingdom  unto  Israel,  I  might  have 
High  place  and  power.     Well,  he  gave  me  place. 
He  made  me  treasurer — treasurer  of  beggars'  alms! 
What  will  ye  give  me  that  I  may  betray  him  ? 

ANNAS.     We  will  make  thee  rich. 

CAIAPHAS  (aside).  Peace,  dotard. 

Seest  thou  not  he  is  already  ours  ?     (Aloud.} 
Fellow,  we  need  thee  not.     It  only  needs 


THE    DIVINE    TRAGEDY       43 

That  we  should  lift  our  hand  to  crush  this  man 
And  his  deluded  followers.     Nor  would  we 
Compound  with  such  as  thou.     But  thou  hast 

shown 

Some  disposition  to  our  service  ;  and 
Perhaps  'twere  better  he  were  quietly 
Betrayed  into  our  hands,  lest  there  might  be 
Some  tumult  'mongst  the  people.     Betray  him 

then, 
And  we  will  give  thee  thirty  silver  pieces. 

JUDAS.     Price  of  a  common  slave! 

CAIAPHAS.  Didst  thou  not  say, 

His  royal  claims  were  mockery  and  sham  ? 
It  is  enough.     Now  get  thee  gone  and  see 
That  thou  betray  him.     We  would  shed  for  him 
No  guiltless  blood.     Be  gone. 

[Exeunt  JUDAS  and  servants. 

Well,  that  was  timely. 
ANNAS.     Thou  hast  played  the  fool.     Thou  tauntest 

me 

With  avarice,  yet  wouldst  lose  a  chance  like  this, 
To  spare  a  few  gold  pieces. 
A  SCRIBE.  I  much  do  fear 

He  will  not  do  it  for  so  small  a  price. 
CAIAPHAS.     Ye  nothing  know  at  all.     Could  ye  not 
see 


44       THE     DIVINE     TRAGEDY 

How  deep  the  iron  hath  entered  to  his  soul  ? 

How  deep  the  hate  he  bears  him,  and  the  grudge 

Of  these  hard  years  of  disappointed  hope  ? 

To  make  him  rich  would  make  him  troublesome. 

Now  we  shall  use  him  and  have  done  with  him. 

But  mind:  no  word  of  this  to  any  man. 

The  council  is  dismissed.     Peace  with  you  all. 

\Exit  with  attendants. 

ALL  (bowing  to  CAIAPHAS  as  he  leaves). 

Peace  be  with  thee! 

(Bowing  to  each  other.}    And  peace  to  you,  and 
you. 

SCENE  II.— The  Mount  of  Olives.  Night,  the 
third  day  of  the  week  (Tuesday}.  On  the  left  an 
olive-tree  under  which  JESUS  is  seated  -with  PETER, 
JAMES,  JOHN  and  ANDREW.  The  ground  falls 
steeply  towards  the  deep  valley  of  Kedron,  beyond 
which,  in  the  right  background  rises  Jerusalem 
over  against  them,  with  the  Temple  in  the  centre 
of  the  view,  its  white  walls  and  colonnades  and 
golden  roof  shining  under  the  light  of  a  nearly 
full  moon. 

PETER.     Master,  to-day  as  thou  didst  leave  the  Tem 
ple, 


THE     DIVINE    TRAGEDY       45 

Thou  saidst  that  all  these  things  should  be  des 
troyed. 

When  is  it  this  shall  be  ?  and  what  the  sign 
When  all  these  prophecies  shall  be  fulfilled  P1 
JESUS.    Take  heed  no  man  deceive  you.     There  shall 

be 

False  Christs  deceiving  many.     When  ye  hear 
Of  wars  and  rumours,  be  ye  not  dismayed 
For  all  these  things  must  come  before  the  end. 
The  rising  nations  and  the  trembling  earth, 
Famine  and  pestilence,  and  fearful  signs, 
Are  but  beginnings  of  the  travail  sore. 
But  to  yourselves  take  heed;  for  ye  shall  suffer 
In  council  and  in  synagogue  for  me; 
Yea,  before  governors  and  kings  shall  stand 
To  bear  me  witness;  and  for  testimony 
In  all  the  world  this  gospel  shall  be  preached 
To  every  nation.     Then  the  end  shall  come. 
The  sign  of  desolation  Daniel  saw  * 
Shall  hover  o'er  the  land;  Jerusalem 
With  armies  shall  be  compassed  round,  and  then 
When  ye  see  this,  know  that  her  doom  is  near. 
Then  flee,  inhabitant  of  Judah,flee; 
Return  not  to  thy  house,  nor  take  thy  stuff, 
But  flee  unto  the  mountains.     Woe  to  them 
That  are  with  child,  or  in  those  days  give  suck. 


46       THE     DIVINE    TRAGEDY 

And  pray  it  be  not  in  the  winter  time. 

For  these  are  days  of  vengeance  and  distress, 

And  wrath  upon  this  people.     And  unless 

The  days  be  shortened  no  flesh  could  be  saved: 

But  for  His  own,  the  Lord  hath  shortened  them. 

And  thus  Jerusalem,  the  holy  place, 

Is  trodden  under  Gentile  feet  until 

The  times  of  Gentile  rule  shall  be  fulfilled. 

After  the  tribulation  of  those  times, 

The  darkened  sun,  the  waning  moon,  the  stars 

Falling  from  heaven,  shall  proclaim  to  men 

The  coming  of  the  Son  of  Man  in  clouds 

With    power    and  glory.     Then  shall  he  send 

forth 

His  angels  and  shall  gather  his  elect 
From  the  four  winds  of  heaven. 

But  when  ye  see 

Those  things  begin  to  come  of  which  ye  asked,8 
Look  up  and  lift  your  heads,  rejoice,  for  lo! 
Redemption  draweth  nigh.     Behold  the  trees! 
When  they  put  forth  their  leaves,  ye  know  your 
selves 

That  summer  draweth  nigh.     So  shall  ye  know 
The  kingdom  draweth  nigh  when  these  things 

come. 
Verily,  this  generation  shall  not  pass 


THE     DIVINE    TRAGEDY       47 

Away  till  all  these  things  shall  be  fulfilled. 
Heaven  and  earth  shall  pass,  but  not  my  word. 

PETER.     But,  Master,  we  would  also  know  the  sign 
When  thou  shalt  come,  and  when  the  world  shall 
end. 

JESUS.     Of  that  day  or  that  hour,   no   man  doth 

know, 

Nor  angel  in  the  heaven,  nor  even  the  Son. 
Only  the  Father  knows.  So  take  ye  heed, 
Watch  ye,  and  pray;  because  ye  know  not 

when 

The  time  shall  be.     Tis  as  a  man,  sojourning 
In  a  far  country,  gives  authority 
Unto  his  servants  and  to  each  his  work, 
Commanding  him  who  keeps  the  door  to  watch. 
Therefore  watch  ye,  because  the  Lord  may  come 
At  noon  or  eve,  at  midnight  or  cock-crow: 
Lest  coming  suddenly,  he  find  you  sleeping. 
And  what  I  say  to  you,  I  say  to  all, 
Watch!4 

SCENE  III.— Bethany.  The  house  of  Lazarus. 
Morning,  the  fifth  day  of  the  week  ( Thursday}. 
A  large  room  with  stone  divan  running  around 
three  walls.  JESUS  is  seated  in  the  centre  of  the 
middle  divan.  Near  him  is  PETER,  JAMES,  JOHN, 


48       THE    DIVINE    TRAGEDY 

and  the  rest  of  the  Twelve  ranged  on  the  divan  in 
Oriental  attitudes.  JUDAS  is  in  the  corner  out  of 
the  eye  of  JESUS.  LAZARUS  is  seated  with  the 
Twelve.  At  the  footstool  of  JESUS  are  seated  his 
mother,  MARY  of  Bethany,  MARY  of  Magdala,  and 
MARY  the  wife  of  ALPHEUS.  MARTHA,  JOANNA  and 
SALOME  are  handing  the  light  morning  meal.6 

JESUS.     This  is  the  first  day  of  unleavened  bread 
On  which,  ye  know,  the  Paschal  Lamb  is  killed, 
And  when  the  Son  of  man  shall  be  betrayed 
For  to  be  crucified. 

PETER.  Betrayed  ? 

ALL  THE  DISCIPLES.  Betrayed ! 

Expressions  of  consternation  and  sorrow  from 
the  disciples,  and  sounds  of  weeping  from  the 
women. 

JESUS.     Peter,  go  thou,  with  John,  and  ready  make 

For  us  the  Passover  that  we  may  eat. 
PETER.     Master,  where  wilt  thou  that  we  should 
prepare  ? 

JUDAS  leans  forward  intent  to  hear-  the  direc 
tions. 

JESUS  (seeing  JUDAS).     When  ye  have  entered  in  the 

city  gate 

A  man  shall  meet  you  with  a  water  jar. 
Follow  him  where  ye  see  him  entering  in, 


THE     DIVINE    TRAGEDY       49 

And  say  ye  to  the  goodman  of  the  house, 
"The  Master  saith,  '  My  time  is  nigh  at  hand, 
Where  is  the  guest  chamber  where  I  shall  eat 
The  Passover  with  my  disciples  twelve  ? ' ' 
And  he  shall  show  to  you  an  upper  room, 
Goodly  and  large,  all  furnished  and  prepared. 
There  make  ye  ready  for  our  parting  feast. 

[Exeunt  PETER  and  JOHN. 
A  little  while,  and  me  ye  shall  not  see, 
Again  a  little  while,  and  me  ye  see, 
Because  I  go  unto  the  Father. 

A  DISCIPLE.    (Aside  to  the  other  Disciples.)     What 
Is  this  he  saith  to  us,  "A  little  while, 
And  ye  shall  see  me  not,  and  then  again 
A  little  while,  and  me  ye  see,  because 
I  go  unto  the  Father."    We  cannot  tell 
What  is  it  that  he  saith,  "  A  little  while"  ? 

JESUS.     Do  ye,  indeed,  inquire  among  yourselves 
Of  what  I  said,  "  A  little  while  and  ye 
Shall  see  me  not,  and  then  a  little  while, 
And  ye  shall  see  me  "  ?     Verily,  I  say, 
That  ye  shall  weep  and  mourn:  the  world  rejoice: 
Ye  shall  be  sorrowful,  but  sorrow  soon 
Shall  turn  to  joy.     A  woman  in  travail 
Shall  sorrow  have  because  her  hour  is  come: 
But  when  she  is  delivered  of  the  child 


50       THE     DIVINE    TRAGEDY 

The  anguish  she  no  more  remembereth 

For  joy  a  man  is  born  into  the  world. 

Ye  therefore  now  have  sorrow,  but  your  heart 

Shall  sing  for  joy  when  you  I  see  again, 

And  this  your  joy  no  man  shall  from  you  take. 

He  rises  and  goes  out.  They  all  rise  and  fall 
into  little  groups,  and  go  out  through  differ 
ent  doors.  JUDAS  is  left  alone. 

JUDAS.     Alone!     Each  to  his  fellow  turns  in  hope  or 

fear. 

Heart  speaks  to  heart  in  common  sorrow.     But 
From  me  they  shrink  as  men  shrink  from  a  leper. 
Hath  any  read  the  purpose  of  my  soul  ? 
But  no!     For  even  when  my  hopes  were  bright 
(No  thought  of  treason  having  entered  in), 
No  soul  came  forth  to  meet  my  soul.     When  we 
Went  forth  by  two  and  two  and  preached  the 

word, 

I  seemed  to  walk  apart.     My  comrade  Simon, 
Though  Zealot6  like  myself,  seemed  all  intent 
On  other  aims  than  mine.     Oh,  I  wonder 
Will't  be  my  curse  in  Hell  to  walk  alone  ? 
Will  devils,  even,  when  I  come  nigh,  draw  back, 
And  say,  "  This  is  the  man  betrayed  his  Master  "  ? 
But  doth  the  Master  know  ?    Oh,  I  have  sought 
To  shun  that  eye  that  reads  the  very  soul, 


THE     DIVINE    TRAGEDY       51 

But  when  I  strained  to  catch  his  words  just  now, 
He  paused,  he  looked  at  me,  and  then  he  spake 
In  proverbs.     But  perhaps,  if  1  make  haste, 
I  might  betray  him  ere  he  leaves  the  house! 
But  no!     The  High  Priest  said  it  must  not  be 
Upon  the  feast  day.     Then  must  I  be  patient, 
And  bide  my  time.     Nay,  more,  I  must  be  bold, 
And  seek  the  first  place  at  the  Master's  side, 
To  hide  my  purpose.     Oh,  that  this  day  were 
done! 

SCENE  IV.— -Jerusalem:  the  house  of  JOHN  MARK'S 
father.'1  Twilight,  the  fifth  day  of  the  week  (  Thurs 
day).  A  large  upper  room  opening  on  the  house 
top  and  reached  by  an  outside  stair.  A  low  ob 
long  table  is  nearly  surrounded  on  three  sides  by 
divans.  JESUS  enters  with  the  Twelve.  He  takes 
his  place  near  the  outer  end  of  the  divan  on  the 
left.  JOHN  takes  his  accustomed  place  on  his  right, 
the  end  seat  of  the  table.  PETER  is  about  to  take 
the  place  on  the  other  side  of  JESUS  when  JUDAS 
contends  with  him  for  the  honour,  and  a  general 
dispute  over  precedence  follows.91 

JESUS.     The  Gentile  kings  do  exercise  command 
And  they  that  rule  are  chief.     But  not  so  ye. 
But  let  your  greatest  as  the  youngest  be, 


52       THE     DIVINE    TRAGEDY 

And  let  the  chiefest  serve.     For  who  is  greater, 
He  who  sits  at  meat,  or  he  who  serves? 
But  I  among  you  am  as  he  that  serves. 

PETER  with  shame  goes  to  the  other  side  of  the 
table,  and  takes  the  lowest  place,  opposite 
JOHN.  The  others  seat  themselves,  yielding 
each  to  the  other,  and  JUDAS  takes  the  place 
next  to  JESUS  on  his  left.9 

With  strong  desire  have  I  desired  to  eat, 
Before  I  suffer,  this  last  Paschal  feast, 
For  no  more  will  1  eat  thereof,  until 
The  kingdom  come,  when  all  shall  be  fulfilled. 
To  you  who  with  me  my  temptations  bear 
I  give  a  kingdom,  as  my  Father,  me; 
That  at  my  table  ye  may  eat  and  drink, 
Judging,  enthroned,  the  tribes  of  Israel. 

He  pours  out  the  first  cup  of  wine  and  lifts  his 
eyes  to  heaven. 

Blessed  art  Thou,  our  Father,  who  hast  made 
Fruit  of  the  wine  for  gladness,  and  hast  given 
In  love  the  solemn  days  for  joy;  and  this 
Day  of  unleavened  bread  that  made  us  free. 
We  thank  Thee,  Father,  that  Thou  hast  preserved 
Our  lives  and  souls,  and  brought  us  to  this  hour.10 
Hands  cup  to  JOHN  and  then  to  JUDAS,  to  pass 
on  to  the  others. 

Take  this:  divide  it  'mongst  yourselves:  for  I 


THE     DIVINE    TRAGEDY       53 

Will  drink  no  more  this  fruitage  of  the  vine, 
Until  the  commonwealth  of  God  shall  come. 

Rises  from  the  table  as  for  the  accustomed  hand- 
washing,^  but,  instead  lays  aside  his  gar 
ments,  girds  hitnself  with  a  towel,  takes  a 
basin  of  water  and  comes  to  PETER,  at  the 
lowest  place,  to  wash  his  feet. 

PETER  (astonished).    Dost  thou,   Lord,  wash  my 

feet? 

JESUS.  What  I  do  now, 

Thou  knowest  not,  but  thou  shalt  know  here 
after. 

PETER.     No,  never  shalt  thou  wash  my  feet. 
JESUS.  If  then 

I  wash  thee  not,  thou  hast  no  part  in  me. 
PETER.     Lord,  not  my  feet  alone:    my  hands,  my 

head! 

JESUS.     He  that  is  bathed,  need  only  wash  his  feet 
To  be  clean  every  whit.     And  ye  are  clean: 
But  not  ye  all. 

Goes  around  the  table  until  he  has  washed  the 
feet  of  all,  then  resumes  his  garment  and  takes 
his  place. 

Know  ye  what  I  have  done  ? 
Ye  call  me,    "Lord,"   and,   "Master,"  and  say 

well, 
For  so  I  am.     Therefore,  if  I,  your  Lord, 


54      THE    DIVINE    TRAGEDY 

Have  washed  your  feet,  ye  also  ought  to  wash 
Each  others'  feet.     For  I  have  given  example 
That  ye  should  do,  as  I  have  done  to  you. 
The  servant  is  not  greater  than  his  Lord, 
Nor  is  one  sent  greater  than  he  that  sends. 
Ye  know  these  things;  happy  are  they  who  do. 

Enter JOHN  MARK,  bearing  the  bowl  of '"  Charo- 
seth  ' '  1J  with  dishes  of  bitter  herbs ,  unleavened 
bread,  and  the  Passover  Lamb,  roasted  whole. 
He  set$  them  on  the  table  and  retires. 

I  speak  not  of  you  all.     I  know  mine  own; 
But  as  the  Scripture  saith,  so  must  it  be: 
"He  that  ate  bread  with  me  hath  lifted  up 
His  heel  against  me."    This  I  tell  you  now, 
That  when  it  comes  to  pass,  ye  may  believe 
That  I  am  he. 

Lays  his  hand  on  the  dish  containing  the  Lamb.13 

JOHN.  What  mean  ye  by  this  service  ? 

JESUS.     The  body  u  of  the  Lord's  Passover,  this; 
Because  the  houses  of  our  fathers  were 
In  Egypt's  land  passed  over  by  the  Lord. 

He  takes  up  the  dish  of  unleavened  bread. 

JOHN.     Why  is  our  bread  unleavened  on  this  night? 
JESUS.     Because  our  fathers  were  redeemed  in  haste. 

Takes  up  the  dish  of  bitter  herbs. 


THE     DIVINE     TRAGEDY       55 

JOHN.     Why  do  we  eat  these  bitter  herbs  this  night  ? 

JESUS.     Because  the   Egyptians   made  our  fathers' 

lives 

Bitter  with  bondage  hard  in  Egypt's  land. 
We  therefore  thank  and  praise  and  glorify 
Him  who  these  miracles  for  our  fathers  wrought, 
And  for  us,  too;  for  He  did  bring  us  forth 
From  bondage  into  freedom;  changed  to  joy 
Our  sorrows,  our  mourning  to  a  feast.     Therefore 
In  His  high  presence,  let  us  say  and  sing, 

They  all  rise. 

(Singing.')    Hallelujah!15 

The  disciples  sing  the  responsive  lines. 

Praise,  O  ye  servants  of  the  Lord,  praise  the 

name  of  the  Lord. 
Blessed  be  the  name  of  the  Lord  from  this  time 

forth  and  forever  more. 
From  the  rising  of  the  sun  unto  the  going  down 

of  the  same,  the  Lord's  name  be  praised. 
The  Lord  is  high  above  all  nations: 
And  His  glory  above  the  heavens. 
Who  is  like  unto  the  Lord  our  God, 
Who  dwelleth  on  high  ? 
Who  humbleth  Himself  to  behold  the  things  that 

are  in  heaven, 
And  in  the  earth. 


56       THE     DIVINE    TRAGEDY 

He  raiseth  the  poor  out  of  the  dust. 

The  needy  out  of  the  dunghill. 

That  He  may  set  him  with  princes. 

Even  with  the  princes  of  the  people. 

He  maketh  the  barren  woman  to  keep  house. 

And  to  be  the  joyful  mother  of  children. 
ALL.     HALLELUJAH! 

When  Israel  went  out  of  Egypt, 

The  house  of  Jacob  from  a  people  of  strange 
language  ; 

Judah  was  His  sanctuary, 

And  Israel  his  dominion. 

The  sea  saw  it  and  fled, 

Jordan  was  driven  bach. 

The  mountains  skipped  like  rams, 

And  the  little  hills  like  lambs. 

What  ailed  thee,  O  thou  sea,  that  thou  fleddest, 

Thou  Jordan,  that  thou  wast  driven  bach  ? 

Tremble,  thou  earth,  at  the  presence  of  the  Lord, 

At  the  presence  of  the  God  of  Jacob  ; 

Who  turned  the  rock  into  a  standing  water, 

The  flint  into  a  fountain  of  waters. 
ALL.     HALLELUJAH! 

They  drink  the  second  cup  of  wine  and  seat 
themselves.  He  is  about  to  proceed  with  the 
Passover,  but  betrays  great  agitation. 


THE     DIVINE    TRAGEDY       57 

JESUS.     My  soul  is  troubled,  for  behold  with  me 
Upon  the  table  my  betrayer's  hand. 

The  disciples  look  on  one  another  with  consterna 
tion. 

Verily,  I  say,  of  those  now  eating  with  me, 
One  shall  betray  me. 

THOMAS  (anxiously).  Lord,  it  is  not  I  ? 

NATHANIEL  (grieved).    Lord,  is  it  I  ? 
VOICES.  Or  I  ? 

VOICES.  Lord,  is  it  I  ? 

PETER  beckons  to  JOHN  across  the  table  to  ask 
who  it  is. 

JOHN  (leaning  on  JESUS'  bosom).     Who  is  it,  Lord  ? 
JESUS  (aside  to  JOHN).       Tis  he  to  whom  I  give 
The  sop  when  I  have  dipped  it. 

He  takes  a  piece  of  the  lamb,  and  of  the  unleav 
ened  bread  and  some  of  the  bitter  herbs,  wraps 
them  together  and  dips  them  in  the  Charoseth,^ 
and  hands  the  sop  to  JUDAS. 

The  Son  of  man 

Must  go  as  it  is  written  he  must  go, 
But  woe  to  him  by  whom  he  is  betrayed! 
Better  for  that  man  had  he  ne'er  been  born. 
JUDAS.     Lord,  is  it  I  ? 

JESUS  (aside  to  JUDAS).     It  is,  and  that  thou  doest, 
Do  quickly. 

[Exit  JUDAS. 


58       THE     DIVINE     TRAGEDY 

Now  the  hour  is  come.     Behold, 
The  Son  of  man  is  glorified,  and  God 
Is  glorified  in  him. 

They  proceed  with  the  supper. 

My  little  children, 

Tis  but  a  little  while  that  1  am  with  you, 
And  whither  I  go,  thither  ye  cannot  come. 
A  new  commandment  give  I  unto  you, 
"To  love  each  other,  even  as  I  love  you," 
It  is  the  sign  by  which  all  men  shall  know 
That  ye  indeed  are  my  disciples. 

PETER.  Lord, 

Where  goest  thou,  we  cannot  follow  thee  ? 

JESUS.     Whither  I  go  thou  canst  not  follow  now, 
But  thou  shalt  follow  me  hereafter. 

PETER.  Lord, 

For  thy  sake,  I  would  lay  me  down  to  die. 

JESUS.     All  ye  this  night  shall  be  offended  in  me. 
For  it  is  writ:   "  The  Shepherd  will  I  smite 
And  all  the  sheep  abroad  shall  scattered  be." 

PETER.     Though  all  men  be  offended,  yet  not  I. 

JESUS.     Simon,  Simon,  Satan  hath  sought  for  you, 
That  he  might  sift  you  all  as  wheat.     But  I 
Have  prayed  for  thee— prayed  that  thy  faith  fail 
not. 


THE     DIVINE    TRAGEDY       59 

And  when  them  art  converted,  strengthen  thou 

Thy  brethren.17 
PETER.  Lord,  if  I  may  go  with  thee 

I'll  gladly  go  to  prison  or  to  death. 
JESUS.     Verily,  I  say  to  thee,  this  very  night, 

Before  the  second  crowing  of  the  cock, 

Thou  shalt  deny  me  thrice. 
PETER.  Though  I  should  die 

With  thee,  I  never  will  deny  my  Lord. 
ALL.     With  thee  we'll  die,  but  never  will  deny. 
JESUS.     Lacked  ye  for  aught  when  without  purse  or 
scrip 

Or  shoes,  I  sent  you  forth  ? 
ALL.  Nothing. 

JESUS.  But  now, 

When  I  am  taken  from  you,  ye  will  need 

Both  purse  and  scrip,  and  if  ye  have  no  sword, 

Let  each  man  forthwith  sell  his  coat  and  buy. 

For  what  is  written  must  accomplished  be, 

"With  the  transgressors  was  he  numbered";  for 

The  things  concerning  me  must  have  an  end. 

Takes  a  cake  of  unleavened  bread  and  lifts  his 
eyes  to  heaven. 

Father,  in  heaven,  hallowed  be  Thy  name,18 
Thy  kingdom  come,  Thy  will  be  done  in  earth, 
As  it  is  done  in  heaven.     Give  us  this  day 


6o       THE     DIVINE     TRAGEDY 

Our  daily  bread,  and  all  our  debts  forgive, 

As  we  forgive  our  debtors.     Lead  us  not 

Into  temptation,  but  deliver  us 

From  evil.     Holy  Father,  Thou  didst  lead 

Our  fathers  through  the  wilderness,  and  gave 

Them  daily  manna  for  their  daily  need, 

And  now  Thou  giv'st  Thy  Son,  the  living  bread, 

That  whosoever  eateth  me  shall  live; 

That  as  I  live  by  Thee,  so  they  by  me. 

Therefore  we  bless  Thee  for  this  heavenly  bread. 

Breaks  the  bread  and  passes  it  first  to  John  and 
then  to  James  who  is  now  next  on  his  left. 

Take,  eat,  this  is  my  body  broken  for  you, 
This  do  ye  in  remembrance  of  my  death. 

They  each  take  the  bread  and  pass  it  on  until 
all  have  partaken.  He  fills  the  third  cup,™ 
raises  it,  and  lifts  his  eyes  to  heaven. 

Father,  who  didst  Thy  people  all  redeem 
By  blood  of  Paschal  lamb,  and  to  Thyself 
Didst  sanctify  them  from  among  all  nations 
By  giving  them  Thy  law,  we  give  Thee  thanks 
That  Thou  hast  promised  a  New  Covenant 
When  Thou  wilt  write  Thy  law  upon  their  hearts, 
Forgive  their  sins,  remembering  them  no  more. 
Now,  holy  Father,  come  I  unto  Thee, 


THE    DIVINE    TRAGEDY       61 

That  all  this  Scripture  be  fulfilled.     O  keep 
Through  Thine  own  name  these  children  given 

me, 

That  they  may  all  be  one  as  we  are  one. 
I  am  the  Vine,  the  branches  they;  henceforth 
Let  them  abide  in  me  and  bring  forth  fruit 
Unto  Thy  glory.     Therefore  give  we  thanks 
And  take  this  cup  of  blessing  in  Thy  name.20 

Hands  cup  to  disciples. 

Take  ye  this  cup  and  drink;  it  is  the  seal 
Of  that  New  Covenant  in  my  blood,  now  shed 
For  many,  for  remission  of  their  sins. 
For  this  ye  do,  as  often  as  ye  drink, 
In  memory  of  me.     Verily,  I  say, 
I  will  not  henceforth  drink  this  fruit  of  vine, 
Until  I  drink  it  new  with  you  within 
My  Father's  kingdom. 

The  cup  is  passed  until  all  have  partaken.  The 
disciples  begin  to  weep  as  its  solemn  signifi 
cance  is  perceived. 

Let  not  your  heart  be  troubled; 
Believe  in  God,  believe  also  in  me. 
Within  my  Father's  house  are  many  mansions 
(For  if  it  were  not  so  I  would  have  told  you), 
I  go  to  make  a  place  prepared  for  you; 
And  if  1  go  to  make  a  place  for  you, 


62       THE     DIVINE    TRAGEDY 

Then  I  will  come  and  take  you  to  myself, 
That  where  I  am,  there  also  ye  may  be. 
Whither  I  go  ye  know — the  way  ye  know. 

THOMAS.     Whither  thou  goest,   Lord,   we  do  not 

know, 
How  can  we  know  the  way  ? 

JESUS.  I  am  the  way, 

The  truth,  the  life;  except  by  me,  no  man 
Can  to  the  Father  come.     Had  ye  known  me, 
Ye  should  have  known  my  Father  also;  now 
Ye  know  him,  and  have  seen  him. 

PHILIP.  The  Father,  Lord, 

Show  unto  us,  and  that  will  us  suffice. 

JESUS.     Philip,  have  I  so  long  time  with  you  been 
And  yet  hast  thou  not  known  me  ?    Seeing  me, 
Ye  see  the  Father,  and  how  sayest  thou, 
Show  us  the  Father?    Dost  thou  not  believe 
That  I  am  in  the  Father,  He  in  me  ? 
The  words  I  speak,  I  speak  not  of  myself; 
The  Father  dwelling  in  me  doth  the  works. 
Verily,  I  say,  he  that  believes  in  me 
The  works  that  I  do,  he  shall  do  also, 
And  greater  works  than  these,  because  I  go 
Unto  my  Father.     Whatsoever,  then, 
Ye  ask  upon  my  name,  that  will  I  do, 
That  in  the  Son,  the  Father's  glory  may 


THE    DIVINE    TRAGEDY       63 

Be  magnified.     If  me  ye  love,  then  keep 
The  laws  1  give,  and  I  will  pray  the  Father, 
And  He  shall  give  to  you  the  Comforter, 
Abiding  with  you,  whom  the  world  doth  not 
Receive,  because  it  sees  Him  not,  nor  knows. 
But  ye  shall  know  Him,  for  He  dwells  with  you, 
And  shall  be  in  you.    I  will  not  leave  you  orphans, 
In  him  shall  I  return,  and,  though  the  world 
No  more  shall  see  me,  ye  shall  see  me  still. 
Because  1  live,  ye  also  shall  have  life. 
At  that  day  ye  shall  know  that  1  am  in 
My  Father,  ye  in  me,  and  I  in  you. 
For  whosoever  keepeth  my  commands, 
Tis  he  that  loveth  me,  and  loving  me, 
He  shall  be  loved  of  my  Father  too, 
And  I  will  love  him,  and  will  come  to  him, 
And  manifest  myself. 

JUDAS  (brother  of  JAMES).     How  is  it,  Lord, 
That  thou  will  manifest  thyself  to  us 
And  not  unto  the  world  ? 

JESUS.  Because  the  world 

Keeps   not   my  words,   and  loves  me  not  nor 

knows. 

But  he  who  loveth  me  and  keeps  my  words, 
My  Father  loveth  him,  and  we  will  come 
And  in  his  heart  abide.     The  Comforter 


64      THE    DIVINE    TRAGEDY 

The  Holy  Spirit,  whom  the  Father  sends, 

Shall  teach  you  all  things,  and  shall  bring  to  mind 

Whatever  I  have  said.     My  peace  I  give; 

Not  as  the  world  gives,  give  1  unto  you. 

Let  not  your  heart  be  troubled,  nor  afraid. 

Grieve  not  because  I  go  unto  the  Father. 

Rather  rejoice,  as  they  who  love  me  should, 

Because  my  Father  greater  is  than  I. 

I  tell  you  now,  that  when  it  comes  to  pass, 

Ye  may  believe.     I  cannot  say  much  more, 

For  now  the  prince  of  this  world  comes,  and  1 

Must  meet  him  by  the  Father's  word,  and  show 

That  he  hath  nothing  in  me.     Thus,  the  world 

Shall  know  I  love  the  Father,  and  obey 

All  His  commands.     Arise,  let  us  go  hence. 

They  arise  and  sing  the  Hallel.*1 

JESUS  AND  THE  DISCIPLES  (singing}.     I  love  the  Lord 

because  He  heareth 
My  voice  and  my  supplications. 
Because  He  hath  inclined  His  ear  unto  me 

Therefore  will  I  call  upon  Him,  as  long  as  I  live. 
The  cords  of  death  compassed  me, 
And  the  pains  of  the  grave  got  hold  upon  me. 
I  found  trouble  and  sorrow. 
Then  called  I  upon  the  name  of  the  Lord, 


THE     DIVINE    TRAGEDY       65 

"O  Lord,  I  beseech  Thee,  deliver  my  soul." 
Gracious  is  the  Lord,  and  righteous, 

Yea,  our  God  is  merciful. 
The  Lord  preserveth  the  simple, 

I  was  brought  low  and  He  saved  me. 
Return  unto  thy  rest,  O  my  soul, 

For  the  Lord  hath  dealt  bountifully  with  thee. 
For  Thou  hast  delivered  my  soul  from  death, 

Mine  eyes  from  tears,  and  my  feet  from  falling. 
I  will  walk  before  the  Lord, 

In  the  land  of  the  living. 
I  believe;  for  I  will  speak. 

I  was  greatly  afflicted. 
I  said  in  my  haste, 

"All  men  are  liars." 
What  shall  I  render  unto  the  Lord, 

For  all  His  benefits  towards  me  ? 
I  will  take  the  cup  of  salvation 

And  call  upon  the  name  of  the  Lord, 
I  will  pay  my  vows  unto  the  Lord, 

Yea,  in  the  presence  of  all  His  people. 
Precious  in  the  sight  of  the  Lord 

Is  the  death  of  His  saints. 
O  Lord,  truly  I  am  Thy  servant; 

I  am  Thy  servant,  the  Son  of  Thy  handmaid; 

Thou  hast  loosed  my  bonds. 


66       THE     DIVINE    TRAGEDY 

I  will  offer  the  sacrifice  of  thanksgiving, 
And  will  call  on  the  name  of  the  Lord. 

I  will  pay  my  vows  unto  the  Lord, 
Yea,  in  the  presence  of  all  His  people. 

In  the  courts  of  the  Lord's  house; 
In  the  midst  of  thee,  O  Jerusalem. 

Hallelujah!33 

Jesus  goes  out  followed  by  his  disciples.  JOHN 
MARK  comes  in,  throws  a  linen  cloth  over  his 
serving  tunic  and  follows  them. 


END  OF  ACT  II 


ACT  III 

SCENE  I. —  The  Garden  of  Gethsemane.  Night,  the 
fifth  day  of  the  week  (Thursday).  A  garden  of 
olive-trees  is  shown  by  the  light  of  the  full  moon,1 
with  dark  shadows  under  the  trees.  The  ground 
rises  from  the  front,  with  occasionally  a  low  stone 
wall  supporting  the  higher  ground  beyond.  Part 
of  a  wall  with  gate  showing  at  the  right  front. 
Enter,  through  the  gate,  JESUS  and  the  ele-ven  dis 
ciples,  with  JOHN  MARK,  following  at  a  little  dis 
tance,  concealed  in  the  shadows. 

JESUS.     Now  sit  ye  here  awhile,  and  I  will  go 
A  little  way  apart,  and  pray  alone. 

Signs  to  PETER,  JAMES  and  JOHN  to  follow  him. 
They  disappear  among  the  trees,  reappearing 
in  the  background.  The  other  disciples  settle 
themselves  in  the  shadows,  and  fall  asleep,  ex 
cept  JOHN  MARK,  -who  stands  watching. 

(7*0  the  three.}    My  soul  is  sorrowful  exceedingly, 
Even  to  death;  tarry  ye  here  and  watch. 

Goes  a  little  farther,  falls  on  his  face,  and  prays 
in  silent  agony.  The  three  disciples  fall 
asleep. 

{Aloud.}    My  Father,  O  my  Father,  let  this  cup, 
67 


68       THE     DIVINE    TRAGEDY 

If  it  be  possible,  pass  from  me;  yet 
Not  as  I  will,  but  as  Thou  wilt. 

Rises  and  returns  to  the  three  disciples. 

(To  the  three.)  Simon, 

Could  ye  not  watch  with  me  one  hour  ?    O  watch 

And  pray  ye  enter  not  into  temptation. 

The  disciples,  stupefied,  make  no  answer.  He 
leaves  them  and  they  fall  back  to  sleep.  He 
again  falls  on  his  face  and  prays  longer  than 
before. 

(Aloud.)    Abba,    Father,    since    all  things   unto 

Thee 

Are  possible,  O  then,  if  Thou  be  willing, 
Let  now  this  cup  pass  from  me.     Nevertheless, 
Let  not  my  will,  but  Thine,  O  God,  be  done. 

Comes  again  to  the  disciples,  and  touches  them. 
7*hey  strive  to  rise  but  are  overcome  with 
sleep. 

The  spirit  indeed  is  willing:  the  flesh  is  weak. 

Goes  again  and  falls  on  his  face  in  an  agony  of 
groans  and  tears  until  the  sweat  of  his  brow  is 
mingled  with  blood.  An  angel  appears 
strengthening  him. 

(Calmly.)    O  my  Father,  if  this  cup  cannot  pass, 
Except  I  drink  it,  then,  Thy  will  be  done. 

Returns  to  the  disciples. 


THE     DIVINE    TRAGEDY       69 

(Musing.')    Sleep   on   now  and  take  your  rest: 

there  is 

No  need  to  wake  you  now.     The  time  to  watch 
With  me  is  past:  mine  hour  is  come.     Behold, 
The  Son  of  man  betrayed  into  the  hands 
Of  sinners! 

Sounds  without  of  approaching  multitudes.  JESUS 
awakes  disciples. 

But  rise  and  let  us  go.     For  lo, 
He  that  betrayeth  me  is  just  at  hand. 

Enter  through  the  gate,  JUDAS  with  MALCHUS 
and  JOACHIM,  servants  ^/"CAIAPHUS  ;  the  Cap 
tain  of  the  Temple,  with  a  band  of  Temple 
guards  armed  with  clubs  ;  a  Roman  J^ribune 
with  part  of  the  Antonia 2  garrison  armed 
with  short  Roman  swords,  and  attendants  with 
torches,-  ELEAZAR,  JONATHAN  and  several 
Sanhedrists  are  somewhat  behind  them.  The 
Tribune  disposes  his  force  around  the  gate. 
JUDAS  advances  with  MALCHUS,  JOACHIM,  the 
Captain  of  the  Temple,  and  some  of  the  guard. 

CAPTAIN.     Our  orders  are  to  seize  but  Jesus  only. 

How  shall  we  know  him  ? 
JUDAS.  Whomsoe'er  I  kiss, 

That  same  is  he,  seize  him  and  bind  him  fast. 

JESUS,  followed  by  the  three  disciples,  advances 
from  the  background.  The  other  disciples 
awake  in  confusion. 


70       THE     DIVINE    TRAGEDY 

Master!     All  Hail!     (Kisses  him.} 
JESUS  (aside  to  JUDAS).     With  kiss  dost  thou  betray 
The  Son  of  man  ? 

Advances  beyond  him  to  meet  the  Temple  guard. 

Whom  seek  ye  ? 
CAPTAIN.  We  do  seek 

Jesus  of  Naz'reth. 
JESUS.  I  am  he. 

They  fall  back  in  confusion  and  terror. 

Again 

I  ask,  whom  seek  ye  ? 
OFFICERS  (recovering).    Jesus  of  Nazareth. 
JESUS.     I  said  that  I  am  he.     If  me  ye  seek, 

Let  these  now  go  their  way. 

MALCHUS  and  JOACHIM  lay  hands  on  JESUS. 

PETER.  Shall  we  now,  Lord, 

Smite  with  the  sword  ? 

Strikes  at  the  &r#</ 0/1"  M  ALCHUS  and  severs  his  ear. 

JESUS  (to  PETER).  Peter,  put  up  thy  sword 

Into  the  sheath.     All  they  who  take  the  sword 
With  sword  shall  fall.     The  cup  my  Father  gives, 
Shall  I  not  drink  it  ?    Think  ye,  I  cannot  pray 
Unto  my  Father,  and  He  shall  straightway  give 
To  me  a  legion  of  the  heavenly  host 


THE    DIVINE    TRAGEDY       71 

For  each  disciple  of  this  little  band  ? 

But  how  shall,  then,  the  Scripture  be  fulfilled  ? 

Touches  MALCHUS'  ear  and  heals  him. 

(Seeing  ELEAZAR  and  the  SANHEDRISTS).     How  is  it 

ye  are  come  as  'gainst  a  thief 
With  swords  and  clubs  ?    I  with  you  daily  sat 
Teaching  within  the  Temple,  yet  ye  laid 
No  hold  upon  me.     But  this  is  your  hour, 
When  powers  of  darkness  are  supreme,  that  thus 
The  Scriptures  be  fulfilled. 

Yields  himself  to  the  guards,  who  surround  him, 
and  march  off.  The  disciples  flee  into  the 
depths  of  the  garden.  MARK  starts  to  follow 
JESUS,  but  is  seized  by  some  of  the  guard,  and 
flees  leaving  his  garment  in  their  hands. 

TRIBUNE.  And  whither  now  ? 

CAPTAIN.     Unto  the  High  Priest's  palace. 
ELEAZAR  (aside  to  CAPTAIN).          Not  so.     First 

To  Annas.     For  'twere  most  unseemly  now 

He  be  passed  by. 

CAPTAIN.  It  shall  be  as  ye  will. 

(To  TRIBUNE.)    To  Annas'  palace  first. 
TRIBUNE.  As  pleases  you. 

Gives  orders.  They  all  pass  out,  followed  by 
soldiers  marching.  Reenter  PETER  am/ JOHN 
from  the  background. 


72       THE    DIVINE    TRAGEDY 

JOHN.     Shall  we  not  follow  him  ? 

PETER.  To  prison  or  death. 

\_Exeunt  through  the  gate. 

SCENE  II— The  Palace  of  the  High  Priest.  The 
same  night,  a  little  later.  A  large  stone-paved 
court  with  colonnades,  or  covered  porches,  on  the 
three  sides  -visible.  On  the  left  the  porch  is  level 
•with  the  court  and  has  a  door  leading  "without, 
where  hangs  a  small  swinging  lamp.  On  the 
other  two  sides  the  porch  is  raised,  and  is  brightly 
lighted  from  rooms  that  open  on  the  porches  in 
series  of  arches.  A  fire  burns  in  the  centre  of  the 
court,  around  which  servants  stand  or  sit,  warm 
ing  themselves. 

IST  SERVANT.     Why  is  the  garrison  out  to-night  ? 

20  SERVANT.     I  heard  naught  of  it. 

IST  SERVANT.     The   Tribune   himself  took  a  band 

across  Kedron. 
30  SERVANT.     Perhaps    the   Governor   wants   more 

Galilean  blood  to  season  the  sacrifices.3 
IST  SERVANT  (looking  around  and  then  whispering}. 

But  the  priests  are  back  of  this.     The  Temple 

guard  went  with  them. 
4TH  SERVANT.     It  is  Galilean  blood  they  are  after, 

nevertheless.     It  is  Jesus  of  Nazareth. 


THE     DIVINE    TRAGEDY       73 

IST  SERVANT.  What,  the  prophet  who  cleared  out 
the  Bazaars  of  Annas  ?  They  will  need  the 
soldiers.  Ye  should  have  seen  the  Temple 
guard  flee  before  him. 

20  SERVANT.  They  say  he  raised  a  dead  man  out  at 
Bethany. 

4TH  SERVANT.  I  know  not  about  that.  But  I  know 
he  opened  the  eyes  of  a  man  born  blind.  My 
father  lives  in  the  same  street,  and  there  was 
much  ado  about  it. 

IST  SERVANT.  Why  do  they  want  to  destroy  the 
friend  of  the  people  ? 

30  SERVANT.  Hist,  man.  It  is  better  to  be  blind 
and  deaf  and  dumb  about  what  our  masters  do. 

Enter  from  without  MALCHUS  and  JOACHIM. 

4TH  SERVANT.     How  sped  ye,   to-night,   with  the 

prophet  of  Nazareth  ? 
JOACHIM.     He  is  safe  enough.     AH  his  followers  fled 

and  he  has  been  taken,  and  led  to  Annas. 
IST  SERVANT.     Made  they  no  resistance  ? 
JOACHIM.     One  of  his  mad  fellows  struck  at  Malchus 

and  cut  off  his  ear.     But  his  Master  rebuked 

him. 
3D  SERVANT  (examining).     But  Malchus  is  wearing 

both  his  ears. 


74       THE     DIVINE    TRAGEDY 

JOACHIM.     Jesus  touched  the  place  and  healed  him. 
Astonishment  among  the  servants. 

4TH  SERVANT.     That   was   the   way   he   healed   the 

blind  man.     What  new  power  and  doctrine  is 

this? 

JOACHIM.     He  hath  a  devil. 
4TH  SERVANT.     Can   a  devil  open  the  eyes  of  the 

blind? 
MALCHUS.     Well,  I,  for  one,  speak  no  more  against 

him.     But    I   must  within   and   report  to  the 

High  Priest. 

[Exit  into  the  Palace. 

IST  SERVANT.  We  have  heard  strange  things  to 
day.  How  thinkest  thou  it  will  go  with  Jesus  ? 

JOACHIM  (shrugging  his  shoulders).  When  the  High 
Priest  asks  soldiers  of  Pilate  to  arrest  a  man,  it 
is  not  for  the  pleasure  of  his  company. 

IST  SERVANT.  It  bodes  Jesus  little  good  that  he  was 
sent  first  to  Annas. 

Sound  without  of  approaching  crowd. 

JOACHIM.  Hark,  we  shall  soon  know  how  he  fared 
with  Annas.  Here  they  come. 

Enter  from  without  ELEAZAR,  Sanhedrists, 
Captain  of  the  Temple,  and  officers  guarding 
JESUS,  who  it  bound  with  a  chain;  they  pass 
through  the  court  into  the  Palace. 


THE    DIVINE    TRAGEDY       75 

See  !    Annas  hath  sent  him  in  chains.     I  must 
within. 

Follows  officers  into  Palace.  Guard  and  fol 
lowers  still  pass  through  the  door,  some  pass 
ing  on  into  Palace,  others  joining  the  crowd 
around  the  fire.  Among  those  following  is 
JOHN,  who  is  about  to  enter  Palace  when 
he  misses  PETER.  He  speaks  to  the  Portress, 
goes  out  and  brings  in  PETER,  then  follows 
JESUS  within. 

PORTRESS   (to  PETER).     Art  not  thou  one  of  the  dis 
ciples  of  the  Galilean  ? 
PETER.     No.  I  am  not. 

Passes  over  to  the  fire,  stands  a  while  and  warms 
himself,  then  wraps  his  cloak  about  his  head, 
and  sits  down. 

IST  SERVANT  (to  one  of  the  officers}.    Thou  seemst 

to  have  recovered  thy  courage  since  the  second 

day  of  the  week. 
IST  OFFICER.     Yes,  the  Nazarene  to-night  was  like  a 

Iamb  led  to  the  slaughter. 
20  OFFICER.     Why,  then,  didst  thou  fall  back  when 

he  announced  himself  in  the  Garden  ? 
IST  OFFICER.     Thou  mayst  answer  for  thy  self;  but 

as   for   me,  I  was  expecting  a  lion  and  not  a 

lamb. 
1ST  SERVANT.     What  became  of  his  followers? 


76       THE     DIVINE    TRAGEDY 

IST  OFFICER.     Scattered  like  sheep. 

PORTRESS  (relieved  of  her  watch,  comes  to  the  fire 

and  looks  intently  at  PETER).     But  I  am  sure  this 

man  was  one  of  them. 

PETER.     Woman,  I  know  not  what  thou  sayest. 
SERVANTS.     Why,  thou  art  a  Galilean,  thy  speech 

betrayeth  thee. 
PETER.     As  the  Lord  liveth,  I  know  not  the  man. 

Midnight   cock-crowing   without.     PETER    re 
tires  into  the  shadow  of  the  porch  on  the  left.* 

SCENE  III. — A  large  room  in  the  Palace  of  the  High 
Priest.  The  same  night.  CAIAPHAS  and  many 
members  of  both  orders  of  the  Sanhedrim  are 
gathered  together.  Enter  ELEAZAR  and  the  San- 
hedrists  who  went  with  him,  followed  by  the  offi 
cers  guarding  JESUS,  servants,  etc. 

CAIAPHAS.     Well,   Eleazar,  thou  hast  brought   thy 
prisoner? 

ELEAZAR.     Yes,  Father,  Annas  hath  sent  him  bound 

to  thee 
That  thou  mayst  judge. 

CAIAPHAS.        Annas  thou  mightst  have  spared. 
At  age  like  his  one's  slumbers  should  not  be 
Disturbed  except  for  need.     Bring  him  to  me. 

The  officers  present  JESUS  before  CAIAPHAS.S 

Art  thou  that  Jesus  called  the  Nazarene? 


THE     DIVINE    TRAGEDY       77 

JESUS.     I  am. 

CAIAPHAS.        Art  thou  a  teacher  of  the  people  ? 
JESUS.     Yea. 

CAIAPHAS.        And  who  are  thy  disciples  ? 
JESUS  is  silent. 

And  what 

Thy  doctrine  ? 
JESUS.  Openly  before  the  world 

I  spake;  in  synagogue  and  Temple  taught, 

Where  all  the  Jews  resort,  and  secretly 

Have  I  said  nothing.     Wherefore  askest  me  ? 

Ask  them  who  heard  me  what  I  said  to  them, 

For  they  know  what  I  said. 
AN  OFFICER.  Answerest  thou 

The  High  Priest  so. 

Strikes  him  with  the  palm  of  his  hand. 

JESUS.  If  I  have  spoken  evil 

Bear  witness  of  the  evil;  but  if  well, 
Why  srnitst  thou  me? 

CAIAPHAS  (to  officer}.        Bring  in  the  witnesses. 

Enter  IST  WITNESS. 

What  knowest  thou  ? 
IST  WITNESS.  This  fellow  keepeth  not 

The  Sabbath  day. 
CAIAPHAS.  How  so  ? 


78       THE     DIVINE    TRAGEDY 

IST  WITNESS.  One  Sabbath  day 

Beside  Bethesda's  Pool,  where  sick  men  lie 
To  wait  the  troubling  of  the  water,  he 
Commanded  one  long  impotent  to  rise 
Take  up  his  bed  and  to  his  house  return. 
And  this  he  did;  which  is  against  the  law. 
CAIAPHAS.     Stand  thou  aside.     Bring  in  another  wit 
ness. 

Enter  20  WITNESS. 

What  knowest  thou  ? 

20  WITNESS.  This  fellow  is  a  sinner. 

He  keepeth  not  the  Sabbath. 

CAIAPHAS.  In  what  respect  ? 

20  WITNESS.     One  Sabbath  day  he  spat  upon  the 

ground, 

And,  making  clay,  anointed  thus  the  eyes 
Of  one  born  blind,  and  bade  him  go  and  wash 
At  Shiloah's  Pool;  and  he  returned  with  sight. 

CAIAPHAS.     Stand  thou  aside. 
(Aside.}  Brethren,  such  testimony 

Avails  us  naught.     Tis  not  within  our  power 
To  put  a  man  to  death.     We  need  a  charge 
The  Governor  will  heed.     What  careth  Pilate 
For  Sabbath  day  ? 

Enter  30  WITNESS. 

Tell  us  what  knowest  thou 


THE     DIVINE    TRAGEDY       79 

Against  this  man. 

30  WITNESS.  Behold,  I  heard  him  say, 

"I  will  destroy  this  Temple  made  with  hands, 
And  in  three  days  will  build  it  without  hands." 

CAIAPHAS.     When  said  he  this  ? 

30  WITNESS.  Tis  four  days  gone — the  day 

When  he  made  riot  in  the  Temple  courts, 
And  the  Bazaars  of  Annas  overthrew. 

CAIAPHAS.     Stand  thou  aside. 
(Aside.}  If  this  can  be  made  good 

It  is  important.     Though  its  blasphemy 
Concerneth  Pilate  naught,  if  we  can  show 
It  leads  to  riot  and  disturbs  the  peace, 
He  needs  must  hear  us. 

Enter  4TH  WITNESS. 

And  what  knowest  thou  ? 
4TH  WITNESS.     I  heard  him  say,  "This  Temple  of 

the  Lord 

I  can  destroy  and  build  it  in  three  days." 
CAIAPHAS.     When  said  he  this  ? 
4TH  WITNESS.  Three  years  ago  it  was, 

At  Passover,  when  all  who  bought  and  sold 
He  drove  out  from  the  Temple  with  a  scourge. 
CAIAPHAS  (aside).     These  witnesses  are  naught,  no 

two  agree, 
We  must  convict  him  out  of  his  own  mouth. 


8o       THE     DIVINE    TRAGEDY 

Rising  and  addressing  JESUS. 

Hearest  thou  what  these  witness  against  thee  ? 
What  sayest  thou  thyself  ? 

JESUS  is  silent. 

Dost  answer  nothing  ? 
What  is  it  that  they  witness  against  thee  ? 

JESUS  is  still  silent.     CAIAPHAS  lifts  his  right 
hand  and  addresses  JESUS. 

I  now  adjure  thee  by  the  living  God 
Thou  tell  us  if  thou  art  the  Christ — the  Son 
Of  God  Most  High,  blessed  forevermore. 
JESUS.     I  am.     And  ye  shall  see  the  Son  of  Man 
Sitting  upon  the  right  hand  of  God's  power, 
And  come  in  clouds  of  heaven  to  judge  the  earth. 
CAIAPHAS  (rending  first  his  outer  and  then  his  inner 
robe,  from  the  bottom  to  the  top}.*    What  need 
we  further  witness  ?    Ye  have  heard 
His  blasphemy.     What  think  ye  ? 
ALL.  Guilty  of  death. 

CAIAPHAS.     Bear  him  hence  and  keep  him  guarded, 

till 
Further  commands. 

JESUS  is  borne  out,  guarded. 

The  Council  will  assemble 
In  its  accustomed  place  at  break  of  day. 


THE     DIVINE    TRAGEDY       81 

Now  peace  be  with  you  all. 

\Exit  CAIAPHAS,  attended. 

ALL.  And  with  thy  house. 

SCENE  IV.— The  Court  of  the  High  Priests  Palace 
— as  before.  The  same  night.  The  servants  and 
officers  around  the  fire.  Enter  JOACHIM  and  others 
from  the  Palace. 

IST  SERVANT.     How  now,   Joachim,    how  goes  it 

with  the  Nazarene  ? 

JOACHIM.  They  have  agreed  to  condemn  him  to 
death.  In  the  morning  they  will  meet  and 
pass  sentence,  and  take  him  before  the  Gov 
ernor.  What  Pilate  will  do  is  now  their 
"crux,"  as  the  Romans  say. 
IST  SERVANT.  I  fear  me,  'twill  be  the  crux  for  the 
Nazarene. 

PETER  comes  from  the  shadow  of  the  porch  to 
learn  the  fate  of  JESUS. 

JOACHIM  (seeing  PETER).    Why  what  dost  thou  here  ? 

Did  I  not  see  thee  in  the  Garden  ? 
PETER.     No,  that  thou  didst  not. 
JOACHIM.     I  swear   this   is   the   man   that   cut  off 

Malchus'  ear. 

PETER.     Man,  I  am  not.     I  never  knew  the  man. 
A  MAID.     I  have  seen  him  with  Jesus  of  Nazareth  in 

the  Temple. 


82       THE     DIVINE     TRAGEDY 

PORTRESS.     1  told  you  this  was  one  of  them. 
SERVANTS.     Said  we  not  that  his  speech  betrayed 
him  ? 

As  they  are  pressing  hard  on  PETER,  the  crowd 
begins  to  come  out  of  the  Palace. 

PETER.  As  the  Lord  liveth,  I  know  not  what  ye 
mean.  God  do  so  to  me,  and  more  also,  if  I 
know  the  man  of  whom  ye  speak. 

Cock  crows  without.  PETER  looks  up  as  JESUS 
is  led  out  of  the  Palace,  and  their  eyes  meet. 
He  bursts  into  tears  and  rushes  out  of  the 
Court.  The  crowd  in  the  Court  sees  JESUS, 
and  the  news  of  his  condemnation  spreads. 
They  begin  to  handle  him  roughly,  blindfold 
ing-  him,  spitting  upon  him,  buffeting  him 
from  one  to  another,  and  crying,  "Prophesy 
who  smote  thee. 

SCENE  V.—The  "Hall  of  Hewn  Stones  "T  in  the 
Temple.  Dawn;  the  "Preparation,"*  or  sixth 
day  of  the  week  (Friday}.  The  seventy-one  seats 
for  the  Sanhedrim 9  are  arranged  in  a  semi-circle, 
the  priestly  members  occupying  the  middle  seats, 
and  the  scribes  those  at  either  end,  in  order  of 
age.  CAIAPHAS  occupies  the  central  seat  of  the 
"  Nasi,"  or  president,  with  the  "  Sagan"  on  one 
side  and  the  "  Ab-Beth-Din "  (Father  of  the 
House  of  Justice)  on  the  other.  In  the  space  in- 


THE    DIVINE    TRAGEDY       83 

closed  by  the  semi-circle  are  the  seats  of  the  two 
secretaries.  A  number  of  seats  are  vacant. 
Guards  and  attendants  stand  in  waiting. 

CAIAPHAS.     Elders  of  Israel,  and  fathers  here, 
Ye  are  assembled  at  this  dawn  of  day, 
That  our  just  judgment  and  decision  made 
Concerning  him  they  call  the  Nazarene, 
May  be  confirmed  with  all  the  forms  of  law. 
Bring  in  the  prisoner. 

JESUS  is  brought  in  by  the  officers  and  placed 
in  the  centre,  or  focus,  of  the  semi-circle. 

{Addressing  JESUS.)  Thy  blasphemy 

Last  night,  in  presence  of  so  many  here, 
Who  are  thy  judges  now,  and  who  could  be 
Swift  witnesses  against  thee,  were  there  need, 
Hath  so  proclaimed  thy  guilt  before  us  all, 
Twere  hardly  need  to  much  prolong  this  cause 
It  but  remains  to  ask  again,  in  presence 
Of  this  high  Council,  what  we  asked  before, 
Art  thou  the  Christ  of  God  ? 
JESUS.  If  I  should  tell  you, 

Ye  will  not  then  believe;  and  if  I  ask 
Questions  of  you — the  lawfulness  and  right 
Of  this  proceeding — ye  will  not  answer  me; 
Nor  let  me  go.     Yet  this  I  say:     Hereafter, 


84       THE     DIVINE    TRAGEDY 

The  Son  of  Man  shall  sit  with  power  divine 

On  the  right  hand  of  God. 
CAIAPHAS.  And  art  thou  then 

The  Son  of  God? 

JESUS.  Ye  say  that  which  I  am. 

CAIAPHAS  AND  COUNSELLORS.     What  need  we  further 
witness  ?    We  ourselves 

Have  heard  from  his  own  mouth. 
CAIAPHAS.  Give  in  your  votes. 

The  clerks  will  take  the  vote. 

They  begin  with  the  younger  members  on  the 
right  and  left,  and  proceed  towards  the  centre, 
each  answering,  "He  is  a  man  of  death." 
As  they  are  taking  the  -vote,  ^wterNiCGDEMUS 
and  JOSEPH  of  Arimathcca.™ 

(To  JOSEPH  and  NICODEMUS.)     The  counsellors 
Are  late. 

JOSEPH.  We  were  not  earlier  called. 

NICODEMUS.  Brethren, 

At  this  unseemly  hour,  with  vacant  seats, 
Members  unsummoned,  and  the  cause  unheard, 
Why  do  ye  take  a  vote  on  death  or  life. 
Doth  our  law  judge  the  humblest  man  before 
It  heareth  him  and  knoweth  what  he  doth  ? 

CAIAPHAS.     He  hath  been  heard  according  to  the  law, 
And  in  the  presence  of  the  court  itself 


THE     DIVINE    TRAGEDY       85 

Hath  spoken  blasphemy.     The  vote  will  now 
Proceed. 

The  vote  goes  on,  each  voting  as  before,  until 
JOSEPH'S  name  is  reached. 

JOSEPH.  Against  this  council  and  this  deed, 

I  solemnly  protest. 

NICODEMUS  is  called. 

NICODEMUS.  I  have  no  part 

In  taking  of  the  life  of  this  just  man. 

The  vote  continues  and  all  the  others  vote  for 
death.  The  Secretaries  hand  the  High  Priest 
a  paper  containing  the  vote. 

CAIAPHAS  (to  JESUS).     Thou  art  condemned. 
(To  officers.)  Remove  the  prisoner. 

JESUS  is  led  out.  JOSEPH  and  NicoDEMUsy0/- 
low,  shaking  out  their  laps  in  token  of  disa 
vowal. 

Elders  of  Israel,  the  Roman  power 

Hath  taken  from  us  the  power  of  life  and  death. 

What  accusation  shall  we  bring  before 

The  Governor,  against  this  man,  that  he 

May  carry  out  the  judgment  of  the  Council  ? 

We  know  full  well  Pilate,  or  Roman  law, 

Will  nothing  care  for  sin  of  blasphemy. 

So  we  must  show  the  nation's  peace  disturbed 

By  this  man's  life.     What  think  ye  ? 


86       THE     DIVINE     TRAGEDY 

THE  SAGAN.  He  hath  claimed 

To  be  the  Christ,  and  all  the  prophets  say 
The  Christ  is  King  of  Israel.     Is't  not 
Against  the  majesty  of  Rome  to  make 
Oneself  a  King  ? 

CAIAPHAS.  The  Sagan  hath  well  spoken. 

THE  Ae-BETH-DiN.11    That  accusation  were  not  wise 

at  first. 

The  people  then  will  charge  that  we  betray 
The  Hope  and  the  Desire  of  Israel 
Before  the  heathen.     Should  the  true  Christ  come, 
He  would  be  guilty  under  that  same  law. 
Let  us  then  say,  we  have  a  law  by  which 
He  is  condemned  to  death,  and  ask  that  Pilate 
Do  ratify  our  judgment  as  of  right. 
If  he  refuse,  we  charge  the  Nazarene 
As  being  disturber  of  the  public  peace. 
If  that  should  fail,  then  bring  the  accusation 
That  he  doth  make  himself  a  King. 

CAIAPHAS.  The  Father 

Hath  spoken  wisdom.     Is  this  then  your  will  ? 

ALL.     It  is. 

CAIAPHAS.  Who  then  before  the  Governor 

Shall  make  the  accusation  ? 

A  SCRIBE.  Thou  thyself, 

With  others  chosen  from  the  priests  and  scribes, 


THE    DIVINE    TRAGEDY       87 

Shall  represent  us  'fore  the  Governor; 

While  we  will  mingle  with  the  people's  throng, 

And  if  they  be  disposed  to  Jesus'  part 

We  can  persuade,  and  win  them  to  our  side. 

CAIAPHAS.     Is  that  your  will  ? 

ALL.  It  is.     So  let  it  be. 

CAIAPHAS.     It  shall  be  done.     The  Council  is  dis 
missed. 
Peace  be  with  you. 

ALL.  And  with  thy  house  and  thee. 

The  Council  rises. 


END  OF  ACT  III 


ACT  IV 

SCENE  I— The  Hall  of  Judgment  in  the  palace  of 
HEROD  the  Great,1  now  occupied  by  the  Roman 
Governor.  A  little  later  the  same  morning  as  the 
close  of  the  last  Act.  In  the  centre  is  the  Gov 
ernor's  Chair  of  State.  On  the  right  are  open 
arches  showing  a  broad  Terrace,  paved  with  mar 
ble  mosaic,  called  "  The  Pavement."  PILATE  is  on 
a  divan  on  one  side  of  the  Hall.  Sentries  are 
passing  bach  and  forth  on  the  pavement  without. 
Sounds  of  approaching  multitude  and  challenges 
of  sentries  without.  CAIAPHAS  and  a  deputation 
of  the  chief  priests  and  scribes,  followed  by  Tem 
ple  guards  with  JESUS  bound,  appear  on  the"  Pave 
ment." 

CAIAPHAS  (without,  to  sentry}.    We  have  a  prisoner 

for  the  Governor. 
SENTRY.     The  Governor  is  within. 
CAIAPHAS.  We  may  not  enter 

The  Hall  of  Judgment  while  the  feast  doth  last, 

Lest  we  should  be  defiled. 
SENTRY.  Your  prisoner 

I  will  deliver  to  the  Governor. 
88 


THE     DIVINE     TRAGEDY       89 

Enter  Sentries  bringing  JESUS. 

(To  PILATE.)    The  chief  priests  bring  this  man; 

they  will  not  enter 

The  Hall  of  Judgment,  "lest  they  be  defiled." 
PILATE.     A  plague  on  all  their  superstitions! 

Looks  at  JESUS  intently  and  then  goes  to  one  of 
the  archways  opening  on  the  Pavement. 

Well, 

What  accusation  bring  ye  'gainst  this  man  ? 
CAIAPHAS.     If  he  were  not  a  malefactor,  we 
Would  not  deliver  him  to  judgment  here. 
PILATE.     Then    take    ye    him   and   judge  him    by 

your  law. 
CAIAPHAS.     Thy  law  hath  ta'en  from  us  the  power 

of  death. 
PILATE.     It  is  a  case  of  capital  offense  ? 

What  evil  hath  he  done  ? 
CAIAPHAS.  We  found  the  man 

Perverting  this  our  nation. 
A  SCRIBE.  And  forbidding 

Tribute  to  Caesar. 
PILATE.  This  is  something  new, 

For  you  to  be  so  zealous  for  our  tribute. 
A  PRIEST.     He  saith  that  he  himself  is  Christ,  a  King. 
CAIAPHAS  (aside).     Peace,   man,   we  were  to  hold 
that  back. 


90       THE     DIVINE    TRAGEDY 

PILATE  re-enters  the  Hall  of  Judgment,  and 
seating  himself  on  the  judgment  seat,  beckons 
to  the  soldiers  to  bring  JESUS  before  him. 

PILATE  (to  JESUS).  Art  thou 

King  of  the  Jews  ? 
JESUS.  Dost  say  this  of  thyself  ? 

Or  was't  by  others  told  to  thee  of  me  ? 
PILATE.     Am   I  a  Jew  ?    Twas  thine  own  nation 
here 

And  the  chief  priests  delivered  thee  to  me. 

What  hast  thou  done  ? 
JESUS.  No  kingdom  of  this  world, 

My  kingdom  is:  else  would  my  servants  fight 

That  I  should  not  be  yielded  to  the  Jews. 

My  kingdom,  therefore,  is  not  of  this  world. 
PILATE.     But  yet  thou  art  a  King? 
JESUS.  I  am  a  King. 

To  this  end  was  I  born,  and  for  this  cause 

I  came  into  the  world,  that  I  might  bear 

Witness  unto  the  truth. 
PILATE.  And  what  is  truth  ? 

Goes  without,  as  before. 

(To  CAIAPHAS.)    I  find  in  him  no  fault  at  all. 
CAIAPHAS.  But  hear! 

He  stirreth  up  the  people,  teaching  them, 


THE    DIVINE    TRAGEDY       91 

Throughout  Judea,  from  Galilee  beginning, 

E'en  to  this  place. 

PILATE.  Is  he  a  Galilean  ? 

CAIAPHAS.     He  is. 
PILATE  (to  attendant}.     Bring  me  a  tablet. 

The  tablet  is  brought.     PILATE  writes. 

(to  a  Centurion.}         Take  soldiers  now 
And  bring  this  man  to  Herod  Antipas 
And  give  this  letter. 

(To  CAIAPHAS.)  If  ye  have  any  charge 

To  make  against  this  man,  make  it  to  Herod. 
I  find  in  him  no  fault. 

Dismisses  them  and  retires  within. 
(Alone  within.}  A  happy  thought! 

Heaven  send  that  these  fierce  priests  and  Antipas 
May  settle  it  among  themselves.     Ye  Gods! 
I  wish  not  that  man's  blood  upon  my  soul. 
I  have  shed  blood  before,  and  Galileans2 
Have  sent  like  sheep  to  shambles,  and  have  slept 
As  sound  as  new-born  babe.     But  that  man's  eyes 
Would  murder  sleep.     How  would  Sejanus 3  laugh 
At  Pontius  Pilate  troubled  with  a  conscience! 
But  as  this  Galilean  spake  of  truth, 
He  seemed  the  judge,  and  I  the  prisoner, 
Trembling  before  his  gaze. 


92       THE     DIVINE     TRAGEDY 

Draws  a  curtain  revealing  in  a  recess  an  altar 
before  a  <foj/0/TiBERius  ;4  takes  a  pinch  of 
incense  from  a  -vase,  and  sprinkles  it  on  the 
altar. 

O  Tiberius, 

The  only  God — besides  myself— that  I 
Have  ever  known  or  worshiped,  well  I  know 
Thou  art  a  jealous  God!    Before  thy  nod, 
The  greatest  and  the  least  must  bow.     Before 
Thy  power,  I  know  there  is  no  power  in  me 
To  stand  and  play  the  man.     Propitious  powers  — 
If  such  there  be  that  live  and  rule  the  heavens  — 
Since  Pontius  Pilate  hath  once  more  a  conscience, 
Send  him  not  this,  lay  not  upon  his  soul 
This  issue,  to  choose  between  it  and  his  master; 
I  have  not  much  of  good  to  my  account, 
But  since  my  soul  is  moved  to  save  this  man, 
Let  not  his  blood  be  on't;  let  not  men  say, 
This  man  hath  suffered  under  Pontius  Pilate. 

SCENE  II. — The  same.  Later  the  same  morning. 
This  time  the  "Pavement"  is  seen  as  a  raised  ter 
race  to  the  left  from  -which  the  arches  open  into  the 
Hall  of  Judgment.  To  the  right  is  a  large  paved 
court  from  which  the" Pavement"  is  reached  by 
a  flight  of  steps.  Sentries  are  standing  at  the 
steps  and  pacing  the  "Pavement"  as  before. 


THE    DIVINE    TRAGEDY       93 

Enter,  from  the  right,  centurion  with  soldiers 
guarding  JESUS  clad  in  a  robe  of  mock  splendour? 
followed  by  CAIAPHAS  and  the  deputation  of  the 
Sanhedrim,  all  of  whom  ascend  the  steps  to  the 
"Pavement."  The  crowd  rapidly  fills  the  court 
below.  The  centurion  enters  the  Hall  of  Judg 
ment.  PILATE  comes  out  with  a  letter  in  his  hand, 
followed  by  centurion.  Two  soldiers  bring  out 
the  Chair  of  State  and  set  it  on  the  "  Pavement." 

PILATE  (seating  himself).     Ye  brought  this  man  to 

me  as  one  perverting 
The  people  of  the  Jews;  and  yet  have  I 
Examined  him  before  you,  and  have  found 
No  fault  in  him  at  all  touching  those  things 
Whereof  he  is  accused.     No,  nor  yet  Herod; 
For  to  him  I  sent  you;  and  he  writes 
That  nothing  deserving  death  is  found  in  him. 
I  will  therefore  chastise  and  let  him  go. 

CAIAPHAS.     If  he  were  not,  as  I  have  said  before, 
One  who  deceives  the  people,  we  would  not 
Have  brought  him  unto  thee. 

ELEAZAR.  He  made  a  riot 

Within  the  Temple  courts,  and  did  destroy 
Much  property. 

JONATHAN.  He  threatened  to  destroy 


94       THE     DIVINE    TRAGEDY 

Our  holy  Temple. 
SCRIBE.  And  he  forbad  to  give 

Tribute  to  Caesar. 

CAIAPHAS.  Making  himself  a  King. 

PILATE  (to  JESUS).     Hearest   thou    not   how  many 
things  there  are, 

Which  they  bear  witness  now  against  thy  life  ? 

JESUS  is  silent. 

Answerest  thou  nothing  ? 

JESUS  is  still  silent. 
Enter  a  messenger  from  the  palace. 

MESSENGER  (aside  to  PILATE).     Claudia  Procula6 
Sendeth  thee  greeting,  saying,  "  Have  thou  naught 
To  do  with  this  just  man,  for  I  have  suffered 
Much  in  a  dream  to-day  because  of  him." 
PILATE  (aside  to  MESSENGER).     Go  tell  thy  lady  he 

shall  be  released. 
{Aside    to    himself.)     But    how?    What    will 

Tiberius  say  if  Pilate 
Should  suffer  any  king  beside  himself? 
Ah!  now  I  see!    These  priests  are  moved  with 

envy. 

I  will  appeal  from  them  unto  the  people. 
And  let  them  claim  the  right  they  so  much  prize. 
(Aloud.)    No  fault  at  all  in  this  man  do  I  find, 


THE     DIVINE    TRAGEDY       95 

But  ye  a  custom  have,  that  I  release 
A  prisoner  to  you  at  the  Passover. 
VOICES  {from  below}.     Release  to  us  our  prisoner, 

whom  we  will! 
PILATE.     Is  it  your  will  that  I  release  to  you 

This  King  of  yours  ? 
CAIAPHAS  (aside,  passing  the  word}.     Not  this  man, 

but  Barabbas! 

PRIESTS  (aloud").    Not  this  man,  but  Barabbas! 
VOICES  (below).  Yes,  Barabbas. 

PILATE  (rising  and  going  to  the  front  of  the  "Pave 
ment"  and  addressing  the  people}.    Whom  will 
ye  that  I  shall  release  to  you, 
Barabbas,  or  this  Jesus,  called  the  Christ? 
PRIESTS  (in  the  crowd}.     Away   with   him,   release 

to  us  Barabbas! 

MULTITUDE.     Away  with  him,  release  to  us  Barab 
bas! 
PILATE.     What  shall  I   do  with  Jesus,   called  the 

Christ  ? 

PRIESTS.     Crucify  him! 
MULTITUDE.  Crucify  him! 

PILATE.  Why  ? 

What  evil  hath  he  done  ? 
MULTITUDE.  Away  with  him! 

Let  him  be  crucified! 


96       THE     DIVINE     TRAGEDY 

PILATE  {to  an  attendant}.     Bring  water  here. 
A  basin  of  water  is  brought. 

(Washing  his  hands}.     Behold   me   innocent  of 

this  man's  blood. 

See  ye  to  it!    I  find  in  him  no  fault. 
PRIESTS.     His  blood  be  on  us  and  upon  our  children! 
PEOPLE.     His  blood  be  on  us  and  upon  our  children ! 
PILATE  (to  Centurion}.    Take  him  within  and  try 

him  by  the  scourge, 
Perhaps  we  may  discover  thus  his  fault.7 

Goes  within.  The  centurion  and  soldiers  take 
JESUS  through  the  Hall  of  Judgment  to  an 
inner  court  opening  from  it.  Sounds  of  mock 
ing  laughter,  and  cries  of  "  Hail,  King  of  the 
Jews!"  from  within.  The  crowd  without 
continue  to  shout,  "  Away  with  him  I  Crucify 
him  !  "  Reenter  PILATE  from  within. 

PILATE.     I  have  examined  him  by  scourge,  and  lo, 
I  bring  him  forth  that  ye  may  know  that  I 
Find  in  him  still  no  fault. 
(Aside.}  Surely  now, 

The  people  when  they  see  him  will  relent, 
And  I  will  then  release  and  let  him  go. 

Reenter  JESUS,  between  two  soldiers,  wearing  a 
purple  cloak  and  crowned  with  plaited  thorns, 
faint  and  bleeding  from  the  scourge. 

(Aloud.}     Behold  the  man! 


THE     DIVINE    TRAGEDY       97 

PRIESTS.  Let  him  be  crucified! 

PEOPLE.     Crucify  him!    Crucify  him! 
PILATE  (angrily).  Take 

Ye  him  and  crucify  him,  for  I  find 

In  him  no  fault  at  all. 
CAIAPHAS.  We  have  a  law, 

And  by  our  law  he  ought  to  die,  because 

He  made  himself  the  Son  of  God. 
PILATE  (taking  JESUS  within  the  Judgment  Hall,  in 
great  agitation).  Tell  me, 

From  whence  thou  art  ? 

JESUS  is  silent. 

Speakest  thou  not  to  me? 

Dost  thou  not  know  that  it  is  in  my  power 

To  crucify  thee,  and  the  power  is  mine 

To  set  thee  free  ? 
JESUS.  Thou  couldest  have  no  power 

Except  'twere  given  to  thee  from  above. 

Therefore  hath  he,  delivering  me  to  thee, 

The  greater  sin. 

PILATE  (coming  without  to  the  "Pavement ").    Your 
Jewish  laws  to  me 

Are  nothing.     Against  the  law  of  Rome  I  find 

He  hath  done  nothing  wrong.     I  will,  therefore, 

Release. 


98       THE     DIVINE     TRAGEDY 

CAIAPHAS.  If  thou  let  this  man  go,  thou  art 

No  friend  to  Caesar.     He  that  makes  himself 

A  king,  doth  against  Caesar  speak. 
PILATE  (aside}.  The  issue 

I  most  did  fear.     Tiberius,  thou  hast  conquered. 

(Groaning.}     Bring  forth  the  man! 

Seats  himself  in  the  Judgment  seat.     JESUS  is  led  forth. 

Behold  your  King! 
PRIESTS  AND  PEOPLE.  Away 

With  him!     Let  him  be  crucified! 
PILATE.  Shall  I 

Then  crucify  your  King? 
CAIAPHAS  AND  PRIESTS.  We  have  no  King 

But  Caesar! 
MULTITUDE.       Away  with  him!    We  have  no  King 

But  Caesar! 

PILATE  (to  JESUS,  with  averted  eyes).    Ibis  ad  crucem, 
lesu. 

(To  centurion.}     I  miles,  tecum  ad  crucem  duce.B 

Rises  quickly  and  goes  within.  The  centurion 
and  soldiers  lead  JESUS  down  from  the  "  Pave 
ment."  Caiaphas  and  attendants  retire. 

SCENE  ill.— ,4  street  in  Jerusalem.     A  little  later. 
People  are  passing  to  and  fro  in  the  narrow  street. 


THE     DIVINE     TRAGEDY       99 

The  straggling  forerunners  of  a  procession  enter, 
followed  by  a  centurion  in  command  of  twelve 
soldiers,  each  "  four"  guarding  a  prisoner,  carry 
ing  the  trans-verse  beam9  of  a  cross.  The  first 
prisoner  is  JESUS  before  whom  is  borne  by  one  of  the 
soldiers  a  board 10  on  which  is  written  in  Greek 
Latin  and  Hebrew  his  accusation, 
"JESUS  OF  NAZARETH  THE  KING  OF 

THEJEWS." 

The  crowd  is  following,  among  them  a  group  of 
women.  JESUS  becomes  faint  and  stumbles  with 
his  cross.  They  meet  SIMON  of  Cyrene,  coming 
into  the  city  and  compel  him  to  bear  it  for  JESUS. 
The  women  begin  to  weep  and  lament. 

JESUS  (turning  to  them).     Daughters  of  Salem,  weep 

ye  not  for  me, 

But  weep  ye  for  yourselves  and  for  your  children. 
Behold  the  days  at  hand,  when  they  shall  say 
"  Blessed  the  barren,  the  wombs  that  never  bare, 
The  paps  that  never  did  give  suck  ! "     Behold, 
They  shall  begin  to  say  unto  the  mountains, 
"  Fall  ye  on  us,"  and  "  Cover  us,  ye  hills." 
If  in  the  green  tree  thus  the  fire  burn, 
What  shall  the  end  be  when  the  tree  is  dry  ? 

\_Exeunt, 


ioo     THE    DIVINE    TRAGEDY 

SCENE  IV. — A  room  in  the  Temple.  The  same 
morning.  CAIAPHAS,  ANNAS  and  others  are  in 
consultation.  Enter  JOACHIM. 

CAIAPHAS.     Well,  Joachim,  how  now  ? 

JOACHIM.  May't  please  thee,  Father, 

Judas  of  Kerioth  now  stands  without, 

Wishing  to  speak  with  thee. 
CAIAPHAS.  Present  him  now. 

\Exit  JOACHIM. 

I  hoped   we   would   have  done   with  that   poor 

wretch, 

But  'twould  not  do  to  break  with  him  just  yet. 
He  may  be  useful  further  should  we  need 
Some  information  of  the  Nazarenes — 
If  this  contagion  spread. 

ANNAS.  I  trow  he  comes 

To  ask  more  money  of  thee. 

Enter  JOACHIM  with  JUDAS  looking  wild  and 
haggard. 

JUDAS  I  have  sinned! 

I  have  betrayed — betrayed  the  guiltless  blood! 
CAIAPHAS.     What's  that  to  us  ?    See  thou  to  that. 
Begone! 


THE     DIVINE     TRAGEDY     101 

JUDAS  looks  around  as  though  for  help  or  sym 
pathy  from  some  one,  then  dashes  the  pieces  of 
silver  on  the  floor  and  rushes  out.  JOACHIM 
gathers  them  up  and  places  them  on  the  table. 

Now  here's  a  question:  what  to  do  with  this. 
To  put  it  in  the  treasury  were  not  lawful; 
It  is  the  price  of  blood. 

They  look  blankly  at  one  another, 

A  SCRIBE.  Yet  there  might  be 

A  purchase  with  it  made  in  Judas'  name; 

Then  it  would  be  his  purchase  and  not  ours. 

So  would  it  not  pass  through  the  treasury.11 
CAIAPHASO     We  need  a  place  to  bury  strangers  in. 

Let  such  be  purchased,  sealed  in  Judas'  name. 

SCENE  V. — Calvary.  Nine  o'clock  the  same  day. 
A  round-topped  hill  just  north  of  the  city.  At 
tendants  have  dug  three  holes,  "while  the  soldiers 
have  fixed  the  transverse  beams  on  the  crosses. 
The  victims  are  stripped  and  stretched  on  the 
crosses,  after  a  narcotic  drink  has  been  given 
them,  which  JESUS  tastes  and  refuses.  Spikes  are 
driven  through  their  palms  and  through  their  feet. 
The  crosses  are  then  raised  and  dropped  into  the 
holes,  -which  are  then  filled.™  Mean-while  the 
crowd  has  gathered  all  over  and  around  the  hill, 


102     THE     DIVINE    TRAGEDY 

ELEAZAR,  JONATHAN  and  the  Sanhedrists  in  front. 
On  another  knoll  a  few  disciples  and  women  are 
looking  on,  among  them  JOHN,  MARY  the  mother  of 
JESUS,  SALOME,  MARY  of  Magdala,  MARY  the  wife 
of  ALPH^EUS  and  others. 

JESUS  (as  the  cross  is  raised}.      Father,  forgive, 
they  know  not  what  they  do. 

The  soldiers  begin  to  divide  his  raiment. 

IST  SOLDIER   (taking  up  the  robe}.     Let   us   divide 

this;  'tis  too  much  for  one. 
20  SOLDIER.      Let  us  cast  lots;  'tis  woven  of  one 

piece. 

Takes  out  dice.n 

VOICE.     Thou  that   destroy'st  the  Temple,  and  in 

three  days 

Dost  build  it  up  again,  now  save  thyself. 
30  SOLDIER.      All  right;  you  two  against  us  two; 

now  throw! 
ANOTHER  VOICE.     If  thou  be,  as  thou  saidst,  the  Son 

of  God, 

Come  down  from  off  the  cross. 
20  SOLDIER.  Good  luck!  we  win. 

Come  Burrus,  now  it  lies  'tween  me  and  thee. 

They  throw. 
By  Hercules,  I  lose. 


THE    DIVINE    TRAGEDY     103 

Tosses  robe  to  BURRUS. 

JONATHAN.  Others  he  saved, 

Himself  he  cannot  save. 
ELEAZAR.  If  thou  be  king 

Of  Israel,  come  down  from  off  the  cross, 

And  we  will  then  believe. 
A  SCRIBE.  He  trusted  God, 

That  He  would  save  him,  let  Him  save  him  now, 

If  He  will  have  him. 
20  SCRIBE.  Let  his  Father  save; 

For  he  declared,  "I  am  the  Son  of  God." 
IST  MALEFACTOR.     If  thou  be  Christ,  then  save  thy 
self  and  us. 

20  MALEFACTOR.      Hast  thou  no  fear  of  God  before 
thine  eyes,14 

Seeing  thou  art  in  this  same  condemnation  ? 

And  we  most  justly;  for  we  but  receive 

The  due  reward  and  judgment  of  our  deeds. 

But    this    man,   whom  thou  hast  reviled,   thou 
know'st 

Hath  nothing  done  amiss. 

(To  JESUS.)  Remember  me, 

O  Lord,  when  thou  shalt  to  thy  kingdom  come. 
JESUS.     Verily,  unto  thee  I  say,  that  thou 

To-day  shalt  be  with  me  in  Paradise. 


104     THE     DIVINE    TRAGEDY 

SCENE  VI. — A  hill  south  of  Jerusalem.  A  little  be 
fore  noon  the  same  day.  The  ground  is  rough 
and  broken  with  crags ;  a  gnarled  tree  leans  out 
over  the  precipitous  descent  oj  the  Valley  of  Hin- 
nom,  beyond  which  the  city  rises.  Beyond  the 
city  the  top  of  Calvary  -with  the  three  crosses  can 
be  dimly  seen.  Enter  JUDAS. 

JUDAS.     Betrayed  the  guiltless  blood  !    Accursed  of 

God 

And  man!     The  very  priests  that  used  me  mock, 
Spurn  my  repentance,  drive  me  from  their  sight. 
All  men  will  point  at  me  and  say,  "  Aha! 
This  is  the  man  betrayed  his  Lord!'1  If  1 
Could  fly  to  people  strange  who  know  me  not, 
Their  very  eyes  would  search  me  out,  and  burn 
My  flesh  like  fiery  darts.     Or  could  I  fly 
Forever  from  the  face  of  man,  his  eyes 
Would  still  be  on  me  as  he  said  to  me, 
"  Betrayest  thou  with  kiss  the  Son  of  Man  ?" 
Wherefore  then  should  I  fly,  when  'tis  myself 
I  never  can  escape  ?     Betray  my  Lord  ? 
Tis  false.     I  sold  myself;  and  sold  myself 
For  naught.     And  that  they  gave  me  in  contempt 
Burned  in  my  girdle  like  a  serpent  of  fire, 
Until  I  threw  it  from  me.     Oh!  to  have  been 


THE    DIVINE    TRAGEDY     105 

So  near  to  heaven,  and  to  have  chosen  hell! 

Approaches  the  precipice. 

Valley  of  Hinnom!    Where  every  loathsome  thing 
Is  cast  and  burned,  prepare  your  quenchless  fires 
For  what  is  viler  still.     Let  no  least  piece 
Remain  of  flesh  or  bone  that  men  can  see, 
And  say  that,  "  This  was  Judas." 

Unwinds  his  girdle.     A  distant  sound  of  many 
voices  is  heard. 

Hark!  what's  that? 

Puts  his  hand  over  his  eyes  and  peers  into  the 
distance  until  he  sees  the  crosses. 

Ah!  that  is  what  the  Master  said,  "  Betrayed 
To  crucifixion!  "     Then  let  me  make  haste 
And  quit  this  world  before  him.     Perhaps  I  may 
Forgotten  be,  and  find  a  little  ease, 
While  heaven  and  hell  gaze  on  that  Cross. 

Knots  one  end  of  the  girdle  about  his  neck. 

But  stop! 

What  did  the  Baptist  say  ?     "  The  Lamb  of  God 
That  takes  away  the  sin  of  all  the  world  ?" 
Then  could  he  take  away  the  sin  of  Judas  ? 
Could  I,  to  whom  all  else  is  closed  save  hell, 
Come  unto  him,  and  kiss  those  wounded  feet, 


io6     THE     DIVINE     TRAGEDY 

And  hear  him  say,  "  Thy  sins  forgiven  be"  ? 
Could  he  receive  the  kiss  of  penitence, 
From  these  same  lips  that  gave  the  traitor's  kiss  ? 
Perhaps  he  could.     Perhaps  he  could  forgive, 
Could  I  repent.     But  would  he  not,  within 
This  fear-scourged  body,  see  the  Judas  heart, 
Unchanged,  unloving  ?    No,  it  must  be  done. 

Tightens  the  knot.  The  darkness  falls  over  the 
landscape. 

What,  dark  already!     Have  I  drawn  so  tight 
The  knot.     (Feels.} 

It  is  not  that.     Am  growing  blind  ? 
(Ga^es  intently  at  his  hand.} 
My  eyes  are  clear.     (With  a  sudden  cry.} 

The  light  is  going  out! 

The   Light  o'  the  world!     This  was  the  Son  of 
God! 

Hastily  knots  the  other  end  of  the  girdle  around 
a  branch  of  the  tree,  and  leaps  over  the  preci 
pice.  The  girdle  tightens,  the  knot  slips,  and 
he  falls  out  of  sight. 

SCENE  VII. — Cat-vary.  A  little  before  three  o'clock 
the  same  day.  The  same  scene  as  before  except 
under  the  pall  of  darkness,  under  the  influence  of 
•which  the  crowd  has  become  hushed.  JOHN  and 


THE    DIVINE    TRAGEDY     107 

MARY,  and  the  other  women  have  come  near  to  the 
foot  of  the  cross. 

JESUS  (seeing  them,  to  MARY).     Woman,  behold  thy 
son! 

(To  JOHN.)     Behold  thy  mother! 

JOHN  places  his  arm  around  her  and  she  leans 
on  him  in  the  increasing  darkness. 

Eli,  Eli,  lama  sabachthani  ! 15 
VOICE.     This  man  Elijah  calls. 

JESUS'  lips  continue  to  move  in  prayer.™ 

JESUS.  I  thirst! 

One  runs  and  dips  a  sponge  in  -vinegar,  puts  it 
on  a  reed  and  presents  it  to  JESUS'  lips. 

VOICE.  Let  be; 

See  if  Elijah  comes  unto  his  help. 

Silence  while  JESUS'  lips  still  move  in  prayer. 

JESUS.     Tis  finished! 

The  light  begins  to  break  on  the  scene. 

Father,  into  Thy  hands  I  now 
Commend  my  spirit. 

Dies.     The  earth  quakes  and  trembles.     A  cry 
of  horror  breaks  from  the  multitude. 


io8     THE     DIVINE    TRAGEDY 


CENTURION.  This  was  a  righteous  man ! 

T7ie  quaking  increases  and  the  earth  yawns  and 
cracks. 

Verily,  this  was  indeed  the  Son  of  God! 

The  crowd  begins  to  break  up  in  little  groups, 
and  return  to  the  city  in  silence,  smiting  on 
their  breasts.  Soldiers  come  with  instruments 
to  break  the  legs  of  the  victims  to  hasten  their 
death.  Seeing  JESUS  dead,  they  forbear  to 
break  his  legs,  but  one  thrusts  a  lance  in  his 
side,  and  blood  and  water  gush  out.  JOHN 
and  MARY  are  still  standing  by. 

SCENE  VIII. — A  garden  near  Calvary.  A  little  be 
fore  sunset  the  same  day.  In  the  garden  is  a 
sepulchre,  with  a  court  or  "vestibule  cut  out  of  the 
rock.  Before  the  entrance  of  the  inner  sepulchre 
a  large  cylindrical  stone  rolls  in  a  groove  to  close 
the  entrance.11 

Enter  JOSEPH  of '  Arimathea,  NICODEMUS,  JOHN, 
followed  by  attendants  bearing  the  body  of 
JESUS.  MARY  MAGDALENE,  MARY,  the  wife 
<?/"ALPHJEUS  and  other  women  follow -weeping, 
bearing  spices.  The  body  is  laid  in  the  court, 
anointed  with  spices  and  wrapped  in  a  linen 
cloth.  It  is  then  carried  within  the  sepulchre, 
and  the  entrance  closed  with  the  stone.  They 
stand  weeping  in  silence,  and  then  slowly  dis 
perse.  A  strain  of  solemn  music  is  heard. 


THE    DIVINE    TRAGEDY     109 

CHORUS  OF  ANGELS  (singing  unseen). 
He  giveth  His  beloved  sleep.     Amen. 
Precious  unto  the  Lord  and  in  His  sight, 
The  death  of  His  own  saints.     Amen.     Amen. 
And  he  shall  see  the  travail  of  his  soul, 
And  shall  be  satisfied.     Amen.     Amen. 


END  OF  ACT  IV 


ACT  V 

SCENE  I. — A  garden  near  Calvary.  Dawn,  the  first 
day  of  the  week  (Sunday).  The  Roman  sentinels 
are  standing  within  the  court  of  the  sepulchre. 
There  is  a  sudden  flash,  as  of  lightning,  a  trem 
bling  of  the  earth,  and  an  angel  appears,  rolls 
back  the  stone,  re-vealing  the  empty  sepulchre,  and 
sits  upon  the  stone.  The  sentinels  are  stupefied 
with  terror  and  then  flee  from  the  garden.  The 
angel  "vanishes.1  Enter  MARY  of  Magdala,  MARY, 
•wife  of  ALPH/EUS  and  SALOME. 

MARY  OF  MAGDALA.     Lo,  we  have  come  with  balm 

and  spices  sweet 

To  anoint  the  body  of  our  blessed  Lord; 
But  who  shall  roll  away  for  us  the  stone, 
That  seals  the  entrance  of  the  sepulchre 
Wherein  he  lies  ? 

They  draw  nearer  and  see  the  stone  rolled  back. 
MARY  of  Magdala  runs  to  the  sepulchre  and 
seeing  the  tomb  empty,  runs  to  tell  the  disci 
ples.*  The  other  MARY  and  SALOME  enter 
the  court,  when  the  angel  suddenly  flashes  into 
•vision,  seated  on  the  right  of  the  entrance,* 

no 


THE     DIVINE    TRAGEDY     in 

ANGEL.  Be  not  afraid;  I  know 

That  ye  seek  Jesus  who  was  crucified. 
He  is  not  here,  but  risen,  as  he  said. 
Come,  see  the  place  where  once  the  Lord  was  laid. 

They  stoop  down  and  look  into  the  sepulchre. 
But  now  go  quickly;  to  his  disciples  say  — 
And  unto  Peter,  too — that  "  He  is  risen 
From  'mongst  the  dead,  and  lo,  he  goeth  now 
Before  you  into  Galilee,  and  there 
Shall  ye  behold  himself: "  lo,  I  have  told  you. 

Exeunt  women  in  haste.  Enter  JOANNA  and 
other  women  bearing  vessels  of  spices  and  oint 
ment.  They  see  the  stone  rolled  from  the  door 
of  the  sepulchre.  As  they  enter  within,  it  is 
filled  with  radiance  and  two  angels  stand  by 
them.* 

ANGEL.     Why  seek  ye  now  the  living  'mongst  the 

dead  ? 

Remember  how  he  spake  in  Galilee, 
The  Son  of  man  must  be  delivered  up 
To  hands  of  sinners,  and  be  crucified, 
And  on  the  third  day,  he  shall  rise  again. 

They  come  out  of  the  sepulchre  and  run  to  tell 
the  disciples.  Enter  JOHN,  running.  He 
stoops  down  and  looks  into  the  sepulchre.  En 
ter  PETER,  running,  followed  by  MARY  of 
Magdala  a  little  later.  He  stoops  down  and 
looks  into  the  sepulchre,  then  enters. 


ii2     THE    DIVINE    TRAGEDY 

PETER  (coming  out}.     This  is  no  idle  tale;   nor  hath 

there  been 

Unhallowed  rifling  of  this  hallowed  tomb. 
The  linen  clothes  are  lying  folded  there; 
The  napkin  that  was  on  his  head  rolled  up 
Apart! 

JOHN  enters  the  sepulchre. 

JOHN  (coming  out}.     The  Lord  is  risen,  as  he  said! 

Exeunt  PETER  and  JOHN.  MARY  stands  weep 
ing  apart,  then  comes  forward,  stoops  down 
and  looks  into  the  sepulchre.  Two  angels  ap 
pear,  one  at  the  head  and  the  other  at  the 
foot. 

ANGEL.     Woman,  why  weepest  thou? 
MARY.  It  is  because 

My  Lord  is  ta'en  away,  and  I  know  not 

Where  they  have  laid  him. 

JESUS  has  drawn  near.  She  turns  and  sees  him, 
but  does  not  know  him. 

JESUS.  Woman,  why  weepest  thou  ? 

Whom  seekest  thou  ? 

MARY  O,  sir,  if  thou  hast  borne 

My  Lord  away,  tell  me  where  he  is  laid, 
And  I  will  come,  and  take  him  thence  away. 

JESUS.     Mary! 

MARY  (falling  at  his  feet}.     Rabboni ! 


THE     DIVINE    TRAGEDY     113 

JESUS.  Touch  me  not,  for  I 

Am  not  ascended  yet  unto  the  Father! 
But  go  unto  my  brethren,  and  declare, 
Lox  I  ascend  unto  my  Father,  yea, 
And  to  your  Father,  to  my  God  and  yours! 

Vanishes. 

MARY.     The   Lord  is   risen!     For   I  have  seen  his 

face, 
And  heard  him  speak.     The  Lord  is  ilsen  indeed! 

Runs  to  tell  the  disciples.1" 

SCENE  II. — A  room  in  the  palace  of  the  High 
Priest.  Morning;  the  same  day.  CAIAPHAS, 
ANNAS,  ELEAZAR,  JONATHAN,  priests  and  scribes 
are  together. 

Enter  ]OACHIM. 

JOACHIM.     The  sentinels  who  watched  beside  the 

tomb 

Are  here  desiring  speech  with  thee  in  haste. 
CAIAPHAS.     Then  we  wil)  speak  with  them.  (Aside.) 
But  why  "in  haste "  ? 

Enter  SENTINELS. 

Peace  to  you,  Romans.     What  of  the  sepulchre  ? 
Kept  ye  it  fast  ? 

IST  SENTINEL.  The  sepulchre  was  fnst, 

The  stone  before  the  door,  and  sealed  in  safety, 


ii4    THE    DIVINE    TRAGEDY 

And   we   were   watching.     But  just   before   the 
dawn, 

Lo,  a  great  earthquake,  and  a  blinding  light! 

The  stone  was  rolled  away,  and  when  we  looked, 

Behold,  the  tomb  was  empty. 
CAIAPHAS.  Madmen,  begone! 

Ye  were  asleep  and  dreamed. 
2D  SENTINEL.  He  speaketh  truth; 

An  angel  came  and  rolled  away  the  stone 

And  sat  upon  it.     And  lo,  his  countenance 

Like  lightning  flashed;  and,  when  we  looked  on 
him, 

We  both  became  as  dead  men. 
CAIAPHAS  (to  JOACHIM).  Put  them  forth. 

Keep  them  in  ward  until  I  call  for  them. 

[Exeunt  JOACHIM  with  SENTINELS. 

Whereunto  will  this  grow  ?    If  this  be  known, 

Worse  than  the  first,  will  this  last  error  be, 

I  tremble  hourly  lest  the  people  hear, 

How  that  the  Temple  veil  was  rent  in  twain. 

Men  talk  of  nothing  save  the  awful  dark 

That  fell  upon  the  earth,  the  earthquake  dread, 

And   strange  tales    of    the    dead   that  left   their 

graves, 
And  walked  the  city  streets.     And  now  if  this 


THE     DIVINE     TRAGEDY     115 

Be  blown  abroad,  we  are  indeed  undone. 

What  shall  we  do  ? 
ANNAS.  Use  gold.     Call  in  the  guards. 

Find  have  they  spoken  aught  to  any  man. 

Give    them    large    money   that  they   hold   their 

peace. 
CAIAPHAS.     But  Jesus'  body!    If  his  disciples  find 

That  it  is  gone,  they  then  will  spread  abroad 

The  word  that  he  is  risen.     Perhaps  already— 

Ev'n  while  the  guard  is  here — 'tis  known  to  them. 

If  we  cannot  produce  the  body,  how 

Can  we  explain  its  loss  ? 
ANNAS.  Why,  pay  the  guards 

To  say  that  his  disciples  came  by  night, 

And  stole  it  while  they  slept.     Leave  it  to  me. 
CAIAPHAS.     This   likes   me   not;  but  do   it  if  thou 
canst, 

For  we  have  gone  too  far  to  draw  back  now. 

(To  Treasurer.)    So  bring  forth  gold. 

(Calls.)  Ho!  Joachim,  bring  in 

The  Sentinels. 

Reenter  JOACHIM  with  SENTINELS. 

ANNAS  (to  SENTINELS).     Have  ye  spoke  aught  of  this 

To  any  man  ? 
SENTINELS.  To  no  man,  save  yourselves. 


u6     THE     DIVINE     TRAGEDY 

ANNAS.     Did  ye  not  sleep  for  just  a  little  while, 
And  let  this  man's  disciples  come  and  steal 
His  body  from  the  tomb  ? 

SENTINELS.  By  Hercules! 

So  did  we  not. 

Gold  is  put  on  the  table. 

ANNAS  (looking  significantly  at  the  gold).     But  think 

once  more.     Did  not 
Jesus'  disciples  steal  him  while  ye  slept? 
IST    SENTINEL.        If    this    should    come    unto    the 

Governor  — 

ANNAS.     We  would  protect  you  and  explain  to  him. 
20  SENTINEL  (aside  to   IST  SENTINEL).      We  could 

sleep  many  nights  if  that  were  ours. 
IST  SENTINEL   (aside   to    20   SENTINEL).      Aye,    and 

days  too.     By  Jove,  'tis  worth  some  risk. 
(Aloud.}     If  that  be  ours,  by  Hercules,  we're  yours. 
ANNAS.     But  mind,  no  word  to  any  man  save  this: 
That  his  disciples  came  by  night  and  stole 
His  body  while  ye  slept.     Aught  but  this, 
And  we  will  see  it  goeth  hard  with  you. 
IST  SENTINEL  (addressing  20   SENTINEL,   with  mock 
gravity}.     Jesus'  disciples  came  by  night  and 
stole 
His  body  while  we  slept. 


THE    DIVINE    TRAGEDY     117 

20  SENTINEL  (imitating  IST  SENTINEL).     While  we 

slept 
Jesus'  disciples  came  by  night  and  stole 

His  body. 
CAIAPHAS  (giving  them  the  gold).     Here  is  the  gold. 

Now  get  you  gone. 

[Exeunt  SENTINELS. 

ANNAS.     The  Nazarene  has  cost  you  high  at  last. 

CAIAPHAS.     Ah  !    God,  if   that  were  all  the  cost! 

But  come, 

We  now  must  to  the  Temple;  for  to-day, 
The  first-fruits  of  the  harvest  are  brought  in.6 

[Exeunt. 

ANGELS  (singing  unseen)} 
Now  Christ  the  Lord  is  risen  from  the  dead, 
And  the  first-fruits  become  of  them  that  slept. 

SCENE  III.— -Jerusalem.  The  upper  room  in  the 
house  of  MARK'S  father.  Evening,  the  same  day. 
The  eleven  are  gathered  together  (except  THOMAS) 
and  many  other  disciples  with  them,  discussing 
the  events  of  the  day.  Enter  CLEOPAS^W^  another 
disciple. 

SEVERAL  DISCIPLES  (to  the  newcomers).     The  Lord  is 

risen  indeed,  and  hath  appeared 
To  Simon.8 


n8    THE    DIVINE    TRAGEDY 

CLEOPAS.        And  unto  us  !     And  we  are  come 
To  bring  the  news  to  you. 

DISCIPLES.  Glory  to  God! 

Tell  us  how  he  appeared,  and  when,  and  where. 

CLEOPAS.     We  left  you,  as  ye  know,  at  the  tenth 

hour, 

That  we  might  reach  the  village  where  we  lodge 
By  evening  ;  and,  as  we  went,  we  talked  of  him, 
Sad  at  our  hearts,  and  sad  of  countenance, 
When  lo  !  a  stranger  joined  us  in  the  way, 
And  asked  us  why  our  countenance  was  sad, 
And  what  the  sad  communings  of  our  heart. 
And  so  we  opened  to  him  all  our  hearts  — 
Being  strangely  drawn  to  him,  we  knew  not 

why  — 

And  told  him  all  the  hopes  we  fondly  held, 
Of  Jesus,  our  dear  Lord,  the  Nazarene, 
Mighty  as  prophet,  both  in  word  and  deed, 
Whom  we  had  trusted  as  indeed  the  Christ, 
Who  should  our  Israel  redeem  ;  until 
The  priests  and  rulers  had  delivered  him 
To  be  condemned  to  death  and  crucified. 
Then  shyly  told  him  of  the  women's  tales, 
And  of  the  angel  vision  at  the  tomb, 
Declaring  him  alive.     "  O  foolish  ones," 
Said  he,  "so  slow  of  heart  to  understand, 


THE    DIVINE    TRAGEDY     119 

That  this  is  even  as  the  prophets  said, 
That  thus  the  Christ  must  suffer,  and  that  so 
He  enters  on  his  glory."     Then  he  spake, 
Expounding  thus  the  scriptures,  till  our  hearts 
Did  burn  within  us.     And  when  we  had  reached 
Emmaus,  he  made  as  he  would  further  go, 
But  we  constrained  him  to  abide  with  us, 
For  'twas  towards  evening,  and  the  day  far  spent. 
And  as  we  sat  at  meat,  he  took  the  bread, 
And  blest  and  brake  it,  as  on  that  dark  night 
On  which  he  was  betrayed.     And  lo!  our  eyes, 
Long  holden,  now  were  opened,  and  we  saw 
It  was  the  Lord.     And  while  we  looked  on  him  — 
Dazed  with  the  very  gladness  of  that  sight  — 
He  vanished  from  our  eyes. 

JESUS  (appearing  in  the  midst  of  them}.     Peace  be 
to  you. 

They  are  frightened. 

Why  are  ye  troubled  ?    Why  do  questionings 
Rise  in  your  hearts  ?    Behold  my  hands  and  feet, 
That  it  is  I  myself;  feel  me  and  see; 
A  spirit  hath  not  flesh  and  bones,  as  ye 
See  me  to  have. 

Some  still  appear  to  doubt. 

Have  ye  here  aught  to  eat  ? 


120    THE    DIVINE    TRAGEDY 

They  give  him  a  piece  of  broiled  fish  which  he 
eats  before  them. 

These  are  my  words,  spoken  while  yet  with  you, 
That  all  things  written  in  the  Law  of  Moses, 
The  Prophets  and  the  Psalms  concerning  me, 
Must   be   fulfilled;    that   thus   the  Christ  should 

suffer, 

And  should  arise  the  third  day  from  the  dead, 
And  that  repentance  and  remission  of  sins 
Be  preached  to  all  the  nations  of  the  world, 
Beginning  at  Jerusalem.     And  ye 
Of  all  these  things  are  witnesses  for  me.9 
For  as  the  Father  sent  me  in  the  world, 
So  send  I  you. 

Breathes  on  them. 

Receive  the  Holy  Ghost. 

SCENE   \\.-The  same.     Evening,   a  -week  later. 
The  disciples  are  gathered  together  as  before. 

NATHANIEL.     But,  Thomas,  truly  'twas  the  Lord  we 
saw. 

THOMAS.     Except  I  see  the  nail  prints  in  his  hands, 
And  in  those  nail  prints  put  this  finger  here 
And  thrust  my  hand  into  his  pierced  side, 
I  never  will  believe. 


THE     DIVINE     TRAGEDY     121 

JESUS  {appearing  in  the  midst  as  before).     Peace  be 

to  you. 

Thomas,  reach  forth  thy  finger  to  my  hands, 
Reach  forth  thy  hand  and  thrust  it  in  my  side, 
And  be  not  faithless,  but  believing  be. 

THOMAS  (falling  at  his  feet).     My  Lord,  my  Lord 
and  God! 

JESUS.  Because  thou  hast 

Seen  me,  thou  hast  believed.     More  blessed  they 
Who  have  not  seen,  and  yet  who  have  believed. 

SCEN E  V. — The  Sea  of  Galilee.  Morning. w  PETER, 
THOMAS,  NATHANIEL,  JAMES,  JOHN,  ANDREW  and 
PHILIP  are  in  a  boat  a  little  out  from  the  shore 
fishing.  JESUS  appears  on  the  shore  and  makes  a 
fire  of  coals  and  puts  on  it  some  fish  to  broil. 

JESUS.     Have  ye  there  any  meat,  my  children  ? 
DISCIPLES.  No. 

JESUS.  Cast  then  the  net  upon  the  ship's  right  side, 
And  ye  shall  find. 

J^hey  enclose  a  multitude  of  fishes. 

JOHN.  It  is  the  Lord  ! 

PETER.  I  go! 

Casts  himself  into  the  sea,  and  swims  ashore. 
Then  falls  at  JESUS'  feet. 


122     THE     DIVINE    TRAGEDY 

My  Lord!     My  Lord!     My  Lord! 
JESUS.  It  is  thy  Lord, 

Who  called  thee  and  thy  brethren  long  ago  — 
When  he  had  given  you  such  a  draught  as  this  — 
That  he  might  make  you  fishers  to  gather  men. 
Thou  shalt  see  greater  things  than  these. 
But  bring  now  of  the  fish  that  ye  have  caught. 

The  others  have  rowed  near  to  land.  PETER 
hauls  in  the  net  and  they  find  it  full  of  large 
fishes.  Some  are  added  to  those  on  the  fire. 

Now  come  and  break  your  fast,  for  ye  are  faint. 

They  seat  themselves  and  he  breaks  bread  and 
gives  them,  likewise  of  the  fish.  They  eat  in 
silence. 

JESUS.     Simon,  the  son  of  Jonas,  lov'st  thou  me  ? 
PETER.     Yea,  Lord,  thou  know'st  I  love  thee. 
JESUS.  Feed  my  lambs. 

Simon,  the  son  of  Jonas,  lov'st  thou  me  ? 
PETER.     Yea,  Lord,  thou  know'st  I  love  thee. 
JESUS.  Feed  my  sheep. 

Simon,  the  son  of  Jonas,  lov'st  thou  me  ? 
PETER.     My  Lord,  whom  I  denied,  thou  knowest  all, 

Thou  know'st,  thou  know'st  I  love  thee. 
JESUS.  Feed  my  sheep. 

Verily,  I  say  to  thee,  when  thou  wast  young 

Thou  gird'st  thyself  and  walkedst  where  thou 
wouldst. 


THE     DIVINE    TRAGEDY     123 

But  when  thou'rt  old,  thou  shalt  stretch  forth  thy 

hands 

And,  'gainst  thy  will,  another  shall  thee  gird. 
And   bear  thee   where  thou  wouldst  not.     But 

fear  not. 

/  have  passed  by  that  way.     Follow  thou  me. 
PETER.     I  am  not  worthy  in  thy  steps  to  walk, 
To  glorify  my  God  in  death  like  thine, 
But  what  thou  bidst  me,  by  Thy  grace  I'll  do, 
Nor  shrink  back  from  the  cross,  if  'tis  thy  will, 
But  rather  take  it  as  a  gracious  sign 
I  am  forgiven  for  my  grievous  sin. 

Seeing  JOHN  following. 

But  this  man.  who  was  closest  to  thy  heart, 
Who,  in  thine  hour,  denied  thee  not,  but  stood 
Beneath  thy  cross,  e'en  to  the  bitter  end  — 
If  thou  dost  give  such  honour  unto  me, 
To  die  thy  death,  what  then  shall  this  man  do  ? 
JESUS.     If  'tis  my  will,  he  tarry  till  I  come, 

What  should  that  be  to  thee  ?    Follow  thou  me. 

SCENE  VI. — A  mountain  in  Galilee."  A  great 
company  of  disciples  is  gathered  together  by  ap 
pointment.  JESUS  draws  near  to  them  and  ad 
dresses  them. 


124    THE     DIVINE    TRAGEDY 

JESUS.    All  power  is  given  to  me  in  heaven  and  earth. 
Therefore  go  forth  and  herald  this  Good  News 
To  every  creature,  that  in  every  land 
Disciples  may  be  gathered  unto  me; 
And  as  ye  gather,  mark  them  with  my  sign  — 
The  sign  of  cleansing  water — in  the  name 
Of  Father,  Son  and  Holy  Spirit,  three; 
Teaching  them  whatsoever  I  command, 
They  shall  observe  and  do.     He  that  believes, 
And  seals  his  faith  with  the  baptismal  sign, 
He  shall  be  saved.     He  that  believeth  not 
Shall   be   condemned.     And  that  they  may  be 
lieve, 
Your  words  shall  be  confirmed  with  following 

signs; 
Demons    shall    be    cast    forth;     and   with   new 

tongues 

My  praises  shall  ye  speak;  ye  shall  lay  hands 
Upon  the  sick  that  they  may  be  recovered. 
Serpents  and  deadly  things  shall  harm  you  not, 
That  men  may  know  that  I  have  sent  you  forth. 
Lo,  I  am  with  you  always,  to  the  end. 

SCENE  VII.— The  Mount  of  Olives,  near  Bethany. 
Thursday,  forty  days  after  the  resurrection. 
Enter  JESUS  and  the  Eleven,  with  other  disciples. 


THE    DIVINE    TRAGEDY     125 

JESUS.     Remember  now  the  word  I  spake  to  you 
That  in  Jerusalem  ye  wait,  until 
The  promise  of  the  Father  is  bestowed, 
Which  ye  have  heard  from  me;  when  ye  shall  be 
Endued  with  power  from  on  high.     For  John 
Truly  baptized  with  water;  but  ye  shall  be 
Baptized  with  the  Holy  Ghost  and  fire, 
Not  many  days  from  now. 

PETER.  Lord,  dost  thou  now 

The  kingdom  unto  Israel  restore  ? 

JESUS.     The  times  and  seasons   are   not  yours  to 

know, 

For  these  the  Father  in  his  power  hath  set. 
But  power  to  bear  me  witness  ye  shall  have, 
After  the  Holy  Ghost  upon  you  comes, 
And  ye  shall  be  for  witnesses  to  me, 
Both  in  Jerusalem  and  all  Judea 
And  in  Samaria,  and  to  earth's  last  end. 

He  stretches  out  his  hands  in  benediction,  and 
as  they  are  gazing,  is  lifted  up  from  the  earth 
and  a  cloud  receives  him  out  of  their  sight. 
As  they  still  gaze,  two  angels  stand  by  them. 

ANGEL.     Ye  men  of  Galilee,  why  stand  ye  here, 
Gazing  into  the  heavens  ?    Do  not  ye  know 
That  this  same  Jesus,  now  received  up 


126    THE    DIVINE    TRAGEDY 

From  you  to  heaven,  shall  even  so  return, 
As  ye  have  seen  him  going  into  heaven  ? 
DISCIPLES  (lifting  up  their  eyes  and  hands  to  heaven). 
Amen.     So  come,  Lord  Jesus.     Yea,  Amen.13 


THE   END 


NOTES 


PERSONS 

1.  For  the  identification  of  persons  mentioned  in  the 
Gospels,  reference  is  made  to  the  Encyclopedias.     It  is 
not  necessary  to  repeat  the  discussions  here. 

2.  Eleazar  and  Jonathan  are  not  mentioned  in  the 
Gospels,  but  are  reasonably  identified  in  the  Encyclo 
pedia  Biblica  with  the  Alexander  and  John  of  Acts  4 :  6. 
According  to  Josephus,  Eleazar  (and  two  others)  held 
the  High  Priesthood  between  Annas  and  Caiaphas,  and 
Jonathan  succeeded  Caiaphas.     To  these  are  given  parts 
assigned  in  the  Gospels  to  the  chief  priests,  subordinate 
to  the  parts  of  Annas  and  Caiaphas.      Besides  Eleazar 
and  Jonathan,  three  other  sons  of  Annas  held  the  office. 

3.  So  the  best  authorities.     It  has  been  claimed  that 
he  was  the  Nasi,  or  President  of  the  Sanhedrim,  but  the 
Jewish  Encyclopedia  convincingly  shows  that  this  posi 
tion  was  held  by  the  High  Priest,  as  in  the  Gospels. 

4.  In  rank  corresponding  to  a  colonel  and  captain. 

5.  The  scribes,  originally  copyists  of  the  law,  had  be 
come  its  expounders,  and  were  elaborately  instructed  in 
the  "traditions  of  the  elders."     The  usual  term  is  re 
tained,  but  "  Doctors  of  the  Law  "  would  be  preferable. 
The  Talmud  is  the  record  of  their  laborious  fidelity  to 
the  letter  of  the  law  and  its  traditional  interpretation. 

6.  The  Sanhedrim,  or  chief  council  of  the  Jews,  was 
composed  of  seventy  elders  of  the  people  besides  the 

129 


130    THE     DIVINE    TRAGEDY 

High  Priest,  and  was  recruited  both  from  the  Priests  and 
Scribes. 

7.  The  Sadducees  were  in  official  power  through  the 
reigning  priestly  family,  but  the  Pharisees  had  the  greatest 
influence  with  the  people.     Politically,  the  Pharisees  were 
the  patriotic  party,  while  the  Sadducees  were  more  com 
placent  to  foreign  influences.     Theologically,  the  Phari 
sees  were  the  "orthodox,"  the  Sadducees  the  "liberal" 
party.     Their  most  characteristic  heresy,  was  the  denial 
of  the  resurrection,  and  the  world  of  spirits. 

8.  Originally  followers  of  the  Herodian  dynasty,  but 
now  the  Roman  party. 

9.  John    19:  25.      "His  mother's  sister"  is  not  in 
apposition  to  the  Mary  who  follows,  but  names  a  distinct 
person,  who  is  variously  given  in  the  other  accounts  as 
"Salome  "  and  "the  mother  of  Zebedee's  children." 

10.  Alphaeus  and  Clopas  (not  Cleophas  as  in  A.  v.) 
is  the  same  name  in  Aramaic.     The  Cleopas  of  Luke 
24 :  1 8  is  probably  a  different  person. 

11.  So   Hastings'    Bible  Dictionary.     Another  chro 
nology  is  A.  D.  30,  April  i-May  18.     Here  and  through 
out,  events  in  the  evening  are  dated  according  to  our 
reckoning,  although  in  the  Jewish  system  the  new  day 
began  at  sunset. 

ACT  I 

i.  John  is  explicit  as  to  the  date.  Matthew  and 
Mark  introduce  the  incident  in  connection  with  the 
proposition  of  Judas  for  the  betrayal  which  was  four 
days  later.  There  is  no  question  involved  of  the  Sabbath 


NOTES  131 

law,  as  the  Sabbath  closed  with  sunset.  The  evening 
after  was,  according  to  Edersheim,  the  favourite  time  for 
a  festal  meal. 

2.  The  familiar  Roman  table  arranged  around  three 
sides  of  a  square,  one  side  being  left  open  for  service. 
The  guests  reclined  on  couches  at  the  outer  side  of  the 
tables,  leaning  on  the  left  arm,  with  the  right  hand  free, 
while  the  feet  extended  behind  them. 

3.  A  denarius,  or  dinar,  was  about  fifteen  cents ;  the 
whole  amount  forty-five  dollars.     This  accords  with  the 
Roman   accounts   of  the  value   of  nard,   which  was  a 
fragrant,  essential  oil,  from  a  plant  grown  in  India,  called 
by  the  Arabs  the  Sunbul  Hindi,  or  Indian  Spike. 

4.  That    the   latter   part   of  the   one    hundred   and 
eighteenth  Psalm  was  so  used  is  attested  by  the  Talmud 
and  Midrash.     See  Delitsch  and  Perowne  in  loc. 

5.  The  High  Priest  was  so  addressed,   probably  ex 
plaining   our   Lord's   reference    in    Matt.    23 :  9.     It   is 
related  of  the  High  Priest  that  a  child  came  to  him  in 
time  of  drought,  and  said,  "Father,  give  us  rain,"  and 
the  High  Priest  remarked  on  the  simplicity  of  the  child, 
who  could  not  distinguish  between  the  Father  who  could 
give  rain,  and  the  father  who  could    not.     I  have  as 
sumed  that  the  title  would  be  given  in  courtesy  also  to 
those  who  had  previously  held   the  office,    but  that  it 
would  not  be  used  by  such  persons  to  each  other. 

6.  These  utterances  are  recorded  of  a  previous  occa 
sion,  but  such  things  must  have  been  said  more  than  once. 

7.  See  Edersheim  on  the  "Bazaars  of  the  Sons  of 
Annas." 


132     THE     DIVINE    TRAGEDY 

8.  The  serpent-like  hissings  or  whisperings   are   re 
ferred  to  in  the  word  rendered  "calumnies"  in  the  fol 
lowing  passage  from  the  Talmud,  that  also  illustrates  the 
rapacity  of  the  Priests  of  the  period:     "Woe  is  me  on 
account    of   the   house   of  Baithos    (Boethus — three   of 
whose  sons  were  High  Priests),  woe  is  me  on  account  of 
their  rods !     Woe  is  me  through   the  house  of  Hanin 
(Annas),    and    through    their    calumnies !     Woe   is   me 
through   the   house    of  Kathros    (Cantheras,    Jos.   Ant. 
xx.  i.  3)  and   through  their  pens  !     Woe  is  me  on  ac 
count  of  the  house  of  Ishmael  ben  Piakhi  and  of  their 
fists  !  for  they  were  all  High  Priests,  their  sons  were  the 
treasurers,  their  sons-in-law  were  the  chamberlains,  and 
their  servants  would  beat  us  with  rods"   (Pesachim,  p. 
104,  Rodkinson's  translation). 

9.  I  have  ventured  to  give  a  somewhat  nobler  inter 
pretation  of  the  attitude  of  Caiaphas  than  is  common. 
There  is  no  reason  to  suppose  that  some  of  the  perse 
cutors  of  Jesus  in  his  lifetime,  like  Saul  afterwards,  did 
not  have  "a  zeal  to  God"  and  think  they  were  "doing 
God  service."     The  character  of  Annas,  as  given  in  the 
Talmud,  makes  it  impossible  to  assign  this  attitude  to 
him,  so  I  have  given  it  to  Caiaphas,  following  the  hint 
in  John  10  :  49-51. 

10.  See  plans  of  Schick,  and  of  Sanday  and  Water- 
house.     They  do   not  differ  essentially  in   the   features 
here  used. 

11.  It  is  not  necessary  to  suppose  that  these  Greeks 
came  to  propose  that  Jesus  should   leave  Judea   for  a 
more  appreciative  environment.     It  is  sufficient  to  recog- 


NOTES  133 

nize  with  the  thoughtful  reader  that  Jesus  saw  in  them 
the  first  fruits  of  the  Gentiles,  to  account  for  his  exalta 
tion  and  agitation ;  exaltation  at  the  result,  agitation  as 
to  the  means  of  its  achievement. 

ACT  II 

1.  Matthew  adds:    "What  shall  be  the  sign  of  thy 
coming,"  etc.     It  does  not  seem  necessary  to  suppose 
that  all  the  questions  were  asked  together  at  the  outset. 
To  insert  this  question  later,  as  I  have  taken  the  liberty 
of  doing,  would  relieve  some  of  the  difficulties  of  this 
discourse. 

2.  Generally  understood  of  the  Roman  eagles. 

3.  By  the  inserted  clause  I  would  bring  out  the  origi 
nal  reference  of  "these  things"  to  the  question  of  the 
disciples,  rather  than  to  what  had  immediately  preceded. 

4.  Here  follow  the  parables  recorded  in  Matthew  25, 
which  may  have  been  spoken  now,  or  later  to  all  the  dis 
ciples. 

5.  There  is  no  foundation  for  this  scene  in  the  Gos 
pels  except  that  Jesus  was  staying  in  Bethany,  and  pre 
sumably   at    this    house    (Luke    10 :  38).     Such   scenes 
must   have  occurred  on  Wednesday  and  on  Thursday 
morning.     The  directions  to  Peter  and  John  were  given 
Thursday  morning,  and  the  presence  of  the  disciples,  and 
so  of  Judas,  as  indicated  by  the  obvious  concealment  of 
the  place  of  the  Passover  supper.     At  such  times  such 
words  of  tender  warning  to  the  disciples  must  have  been 
spoken,  as  often  before.     Instead  of  inventing  such  con- 


134     THE     DIVINE     TRAGEDY 

versation  I  have  introduced  what  actually  occurred  after 
the  Passover. 

6.  The  Zealots,  or  Cananseans,  were  the  followers  of 
Judas   of  Gamala,   who   made    insurrection  during  the 
census  of  Quirinius,  A.  D.  6,  7.     They  bitterly  resented 
the  domination  of  Rome,  and  during  the  subsequent  re 
bellion   which    ended   in    the   destruction   of  Jerusalem 
(A.  D.  70),  they  were  an  important  and  fanatical  factor. 
Simon  was  of  this  sect,  and  the  coupling  of  his  name 
with  that  of  Judas,  together  with  features  in  the  conduct 
of  Judas  himself,  has  led  to  the  conjecture  that  Judas 
was  also.     The  beginning  of  Judas'  disaffection  seems  to 
have  been  the  revelation  of  the  spiritual  character  of 
Christ's  kingdom  (John  6  :  66-71). 

7.  Assuming  the  identity  of  the  "upper  room"  of 
Acts  i  :  13,  with  that  where  the  Passover  was  held,  and 
with    the   place   of  meeting   in   John    20:  19,    26    and 
Luke  23  :  33,  it  is  argued  that  this  became  the  perma 
nent  meeting  place  of  the  apostles,  which  is  located  for 
us  in  Acts  1 2  :  1 2  as  the  house  of  Mary,  the  mother  of 
John  Mark  (the  father  having  meanwhile  died).     The 
theory  has  the  advantage  of  accounting  for  the  "  young 
man  "  of  Mark  14 :  51  who  is  mentioned  only  by  Mark, 
and  is  supposed  to  be  introduced  from  personal  reminis 
cence. 

8.  Luke's  arrangement  of  the  events  of  the  supper  is 
evidently  not  chronological.    This  dispute  would  naturally 
have  arisen  with  reference  to  the  seating  at  table,  and 
would    have   further   called   forth   the   action   of    John 


NOTES 135 

9.  This  is  the  arrangement  of  Edersheim,  and  satis 
fies  all  the  conditions  of  the  narrative. 

10.  This  is  simply  an  abbreviation  of  the  "  Thanks 
giving  for  the  Vine,  and  for  the  Day,"  said  at  the  first 
cup  in  the  Passover  ritual,  but  substituting  our  Lord's 
habitual  term,  "Father,"  for  the  more  stilted  forms  of 
address  used  in  the  Liturgy. 

1 1 .  Which  followed  the  first  cup  in  the  ritual. 

12.  Consisting  of  fruits  bruised  in  vinegar.     Its  use 
was  not  obligatory.     The  Rabbis  said  it  represented  the 
mortar  in  which  their  fathers  worked  in  Egypt. 

13.  I  omit  many  details,  as  I  aim  to  give  the  spirit 
of  the  service,  rather  than  the  letter,  and  it  is  doubtful 
how  ancient  many  of  the  details   are,  or  whether  Jesus 
would  have  followed  them.     But  Rabbi  Gamaliel  says  : 
"  Whosoever  does  not  mention  the  following  three  things 
hath  not  fulfilled  his  duty.     These  are  the  Paschal  sacri 
fice,  the  unleavened  bread,  and  the  bitter  herbs  (Pes. 
p.  242,  Rodkinson).     What  follows  in  my  text  is  sub 
stantially  as  given  in  this  passage.     It  is  also  stated  that 
the  dish  containing  the  lamb  need  not  be  lifted  up,  but 
that  the  unleavened  bread  and  the  bitter  herbs  must  be 
lifted.     The  questions  are  assigned  to  John  following  the 
tradition  of   his  youth,  as  they  were  always  spoken  by 
the  youngest  present. 

14.  The  word   "body"  is  used  of  the  lamb  in  the 
Talmud,    "Thou   shalt  bring  to  him  (the  head  of  the 
feast)  his  body  of  the  Passover."     It  is  suggestive  of  our 
Lord's,  "  This  is  my  body." 

15.  The  first  part  of  the  "  Small  Hallel "  was  sung  at 


136     THE     DIVINE     TRAGEDY 

the  second  cup.  The  Talmudic  authorities  differ  as  to 
whether  they  sang  only  to  "The  joyful  mother  of  chil 
dren  "  (end  of  Psalm  113),  or  to  "  The  flint  into  a  foun 
tain  of  waters"  (Psalm  114).  I  have  included  the  latter 
for  its  reference  to  the  Exodus. 

1 6.  This  differs  from  the  "  sop  "  as  given  in  the  Tal 
mud,  but  Edersheim  gives  authority  for  this  as  its  com 
position  at  the  time  of  Jesus,  differing  from  his  earlier 
statement  in  '•  The  Temple  and  its  Services" 

17.  The  Synoptists   relate  the  warning  of  the  denial 
after  the  supper,  but  not  in  connection  with  any  conver 
sation    that    need    be  so    placed.     On   the   other  hand 
John's  account  is  interwoven  with  discourse  at  table  from 
which  it  cannot   be  disentangled.     So  I  have  placed  it 
here. 

18.  Whether  our  Lord  used  the  "Lord's  Prayer" 
liturgically,  I  do  not  pretend   to   decide,  but  no  words 
could    be  more  appropriate  here.     Each   petition  gains 
new  significance  from  the  situation.     I  add,  for  what  it  is 
worth,  the  testimony  of  Gregory  the  Great,  that  the  Apos 
tles  (/.  e.,  Peter   and  Paul)  gave  to  the  Roman  Church 
no  other  custom  than  the  words  of  institution  and  the 
Lord's    Prayer    (cf.    Ante    Nicene    Fathers,    Vol.    VII, 
p.   506).     The   simplicity    of    this    compared    with   the 
elaborate  Roman  liturgy  is   an  argument  in  its  favour. 
The  other  phrases  of  the  prayer  are  all  taken  from  our 
Lord's  words  elsewhere. 

19.  The  authorities  are  generally  agreed  that  it  was 
this  third  cup,  called  in  the  liturgies  "the  cup  of  bless 
ing"  (cf.    i   Cor.    10 :  16),    that  was  so  instituted.     In 


NOTES  137 

other  words,  that  as  they  finished  the  Passover  meal,  and 
before  the  third  cup,  the  Lord  broke  off  the  old  cere 
monial  by  instituting  the  new. 

20.  The  lines  of  this  prayer  are  suggested  by  thoughts 
in  the  Passover  service ;  the  manifest  reference  to  Jere 
miah  31  :  31-34  in  the  institution  of  the  cup  that  follows  ; 
and  the  idea  of  communion  in  i  Cor.  10  :  16,  expressed 
in  our  Lord's  words  in  his  great  intercessory  prayer  in 
John  17. 

2 1 .  There  was  evidently  a  rising  from  supper  at  this 
point.     So  I  introduce  here  the  hymn  mentioned  by  the 
Synoptists.     We  do  not  know  where  the  discourses  of 
John  15,  1 6  and  the  prayer  of  John  17  were  spoken.     I 
have  used  parts  of  these  in  other  connections. 

22.  The  rest  of  the  "  Small  Hallel  "  was  sung  at  the 
fourth  cup,  which  was  not  used  on  this  occasion,  the 
Passover  having  then  been  superseded  by  the  new  institu 
tion.     It  included  Psalms  115—118  and  was  followed  by 
the   "Great    Hallel"    (Psalms   120-136).     But  all  this 
was   evidently   the   development  of    a  later  age.     The 
Encyclopedia  Biblica  (Art.  Hallel)  doubts  if  more  than 
Psalm  113,  or  possibly  also  Psalm  114,  was  used  at  this 
time.     The  appropriateness  of  Psalm  1 16  is  so  evident  that 
I  have  ventured  to  use  it.     In  this  connection  I  quote  the 
Talmud  (Pes.  p.  251,  Rodkinson)  :    "The  small  Hallel 
contained  five  things ;  the  Exodus  from  Egypt,  the  di 
viding   of  the  Red  Sea,  the  giving  of  the  law  to  the 
Israelites,  the  resurrection  of  the  dead  and  the  sufferings 
of  the  time  of  the  Messiah."     The  reference  given  for 
the  giving  of  the  law  is  the  trembling  of  the  mountains 


138     THE     DIVINE    TRAGEDY 

in  Psalm  114;  for  the  resurrection  of  the  dead,  Psalm 
116:  9;  for  the  sufferings  in  the  time  of  the  Messiah, 
Psaltn  115  ;  but  116  seems  more  appropriate. 

ACT  III 

1.  Since  the  Jewish  months  were  lunar  months  and 
the  Passover  was  killed  on  the  fourteenth  of  the  month 
Nisan,   "between  the  evenings,"  *'.  e.,  between  3  p.  M. 
and  6  p.  M.     It  was  once  my  fortune  to  be  in  Jerusalem 
at  the  time  of  the  Passover  and  stand  near  Gethsemane, 
and  see  the  city  under  the  full  moon,  with  the  Jewish 
quarter  lit  up  for  the  observance  of  the  feast.     On  that 
day  (April    6,    1898)    the   Jewish    Passover   fell  on  the 
Wednesday  before  Easter  (Latin  style).     On  Thursday, 
April   14,   1 88 1,    the  Civil   Calendar,  the  Jewish  Feast 
and  the  Christian  Festival,  all  coincided. 

2.  The  Roman  fortress  north  of  the  Temple  where  a 
garrison  was  stationed. 

3.  Cf.  Luke  13:1. 

4.  Mark   who    alone   mentions   the   first   cock-crow 
places   it   after   the  first  denial.     But   Mark   and  Luke 
locate  the  first  denial  at  the  fire  (with  which  Matthew, 
"sat    in   the   court,"    agrees)    where   John    locates   the 
second.     Mark  locates  the  second  in  the  "  porch."     The 
only  way  to  harmonize  the  evidence  is  to  suppose  that  the 
Synoptists  do  not  know  of  the  denial  at  the  door,  and 
break  one  of  the  other  two  groups  of  accusation  and  de 
nial  into   two.     The   other  differences  are    then    easily 
reconciled. 

5.  Was    the    interview    of   John    18 :  19-23    before 


NOTES  139 

Annas  or  Caiaphas?  Modern  critical  scholarship  has 
generally  decided  for  the  former  on  the  ground  of  the 
tense  and  the  particle  in  verse  24.  Yet  I  am  forced  to 
the  conviction  that  the  older  scholarship  was  guided  by 
the  truer  instinct.  A  separate  interview  with  Annas 
would  be  improbable  if  he  lived  in  the  same  palace  as 
Caiaphas,  and  if  he  lived  in  a  different  palace,  we  know 
that  the  recorded  interview  was  where  the  denials  of 
Peter  took  place,  which  would  be  conclusive  in  favour  of 
Caiaphas.  While  the  term  used  for  high  priest  is  also 
used  in  the  plural  for  "chief  priests,"  and  might  in  the 
special  sense  be  applied  to  Annas  with  Caiaphas,  from 
his  having  held  the  office  before,  the  emphatic  use  of  the 
term  in  the  passage  would  seem  to  preclude  its  applica 
tion  to  any  but  the  reigning  official.  The  reference  to 
Caiaphas  in  verse  28  would  come  in  strangely  if  neither 
interview  nor  action  of  Caiaphas  had  been  recorded. 
I  venture  the  suggestion  that  all  difficulties  would  be 
relieved  if  verse  24  (as  implied  in  the  margin  of  the 
A.  v.),  were  placed  between  verses  13  and  14.  As  it 
stands  the  allusion  to  Caiaphas  in  verse  24  seems  ex 
cessive  in  connection  merely  with  his  relationship  to 
Annas,  while  it  would  be  very  important  in  preparation 
for  Jesus'  appearance  before  Caiaphas.  The  text  would 
then  read:  they  "led  away  Jesus  to  Annas  first,  for  he 
was  father-in-law  to  Caiaphas,  who  was  high  priest  the 
same  year ;  and  Annas  sent  him  bound  unto  Caiaphas 
the  high  priest.  Now  Caiaphas  was  the,"  etc.  Of  the 
appearance  before  Annas  we  know  simply  the  result: 
"he  sent  him  bound  to  Caiaphas." 


i4o    THE    DIVINE    TRAGEDY 

6.  As  the  High  Priest  was  bound  to  do  when  blas 
phemy  was  spoken  in  his  presence.     From  a  legal  point 
of  view,  however,  his  first  duty  was  clearly  to  demand 
evidence  for  Jesus'  claims.     It  was  blasphemy  only  if  he 
were  not  the  Christ. 

7.  The  meeting  place  of  the  Sanhedrim.     It  opened 
both  on  the  Court  of  Priests  and  the  Court  of  Israel,  or 
according  to  Schick,  on  the  Court  of  the  Gentiles.     The 
difference  being  due  to  Schick  placing  the  Court  of  Israel 
only  in  front  of  the  Priest's  court,  which,  according  to 
Sanday  and  Waterhouse,  it  was  also  around  the  sides. 
The  latter,  however,  do  not  place  the  meeting  place  of 
the  Sanhedrim  in  this  Hall.     I  see  no  reason  to  conclude, 
with  Edersheim,  that  this  was  not  a  formal  session  of  the 
Sanhedrim   in   its  regular  meeting  place.     Luke  22  :  66 
seems  conclusive.     If  there  were  no  formal  condemna 
tion  the  night  session  would  have  been  sufficient.     The 
rule  of  daylight  sessions  applied  to  all  meetings  of  the 
Sanhedrim.     The  rule  requiring  a  twelve  hours'  intermis 
sion   before   passing    capital  sentence  could   be  readily 
evaded  by  such   casuists,  on  the  ground  that  a  capital 
sentence  by  this  court  was  now    inconclusive,  since  the 
Romans  had  taken  away  the  power  to  execute.      See 
Taylor  Innes,  "  The  Trials  of  Jesus." 

8.  I  have  already  assumed  that  the  Passover  was  eaten 
by  Jesus  at  the  usual  time,  the  evening  following  the  four 
teenth  Nisan,  which  this  year  was  on  Thursday.     The 
"  Preparation  "  was  the  regular  name  for  Friday,  the  day 
before  the  Sabbath  (Mark  15  :  42)  and  the  "  Preparation 
of  the  Passover  "(John  19  :  14),  therefore,  means  not  the 


NOTES  141 

day  when  the  Passover  was  prepared,  but  the  Friday  of 
Passover  Week.  The  phrase  that  "they  might  eat  the 
Passover"  refers  to  the  eating  of  festive  offerings,  or 
"  Chagigah,"  which  were  included  in  the  term  "  Pesach," 
and  which  lasted  through  the  week.  Defilement  on  the 
morning  of  the  fourteenth  would  not  have  prevented  the 
eating  of  the  Paschal  supper  proper,  but  defilement  after 
the  week  began  would  have  made  participation  in  the 
Chagigah  unlawful.  So  Edersheim.  Hence  John  is  in 
accord  with  the  Synoptists. 

9.  For  the  arrangement  of  the  Sanhedrim  see  Encyclo 
pedias. 

10.  Of  course  the  statement  of  Luke  23  :  51  would  be 
satisfied  if  Joseph  were  not  present  at  the  Council.     On 
an  earlier  occasion  Nicodemus  had  certainly  made  posi 
tive  protest  against  their  counsels  (John  7  :  50,  51). 

1 1 .  This  office  seems  to  have  been  given  to  some 
eminent  Rabbi,  and  not  held  by  a   priest.     He  would 
naturally  belong  to  the  Pharisees  and  be  a  legal  adviser 
to  the  court. 

ACT  IV 

1.  This  is,  of  course,  not  the  traditional  site,  accord 
ing  to  which  the  Trial  took  place  in  the  Tower  of  An- 
tonia.     It  is  much  more  probable  that  Pilate  occupied 
when  at   Jerusalem  the    splendid    palace   of  Herod  the 
Great.     Herod  Antipas  would  occupy  the  plainer  palace 
of  the  Asmonean  princes. 

2.  See  note  3,  Act  III. 

3.  The  corrupt  prime  minister  of  Tiberius  to  whom 
Pilate  owed  his  preferment. 

4.  According   to  Josephus  (Ant.  xvii.  iii.  7)  Pilate 


142     THE     DIVINE    TRAGEDY 

yielded  to  the  prejudices  of  the  Jews  against  the  intro 
duction  of  effigies  of  the  emperor  within  the  city  in  public 
places.  This  would  hardly  have  kept  any  heathens  from 
having  effigies  and  heathen  altars  in  a  private  house. 
The  evidences  of  idolatry  pervaded  a  heathen  house  from 
the  threshold,  and  this  was  doubtless  the  reason  why  the 
mere  entrance  to  a  heathen  house  defiled  a  Jew.  In  a 
place  like  the  Hall  of  Judgment  Pilate  would  probably 
have  made  concession  to  Jewish  prejudices  by  having  such 
effigies  concealed. 

5.  Luke  23  :  8-12,  15,  is  our  only  source  of  informa 
tion   as  to  the  trial  before  Herod.     An  attempt  to  repro 
duce  the  scene  would  only  involve  needless  repetition  of 
what    passed     before    the   other   tribunals.      The   gor 
geous    robe    put   on    in   mockery   was   the   only  result 
— a  cheap  attempt  of  Herod's  courtiers  to  amuse  their 
master,  disappointed  in  his  hopes  of  "seeing  a  miracle," 
and   a  cheap   attempt   of  Herod  to  propitiate  Pilate  by 
mocking  the   claims  of  a  supposed  rival.    Whether  the 
robe  was   the    same  as  that  afterwards  used  by  Pilate's 
soldiers ;  whether  it  was  "  white  "  as  the  word  "  splendid  " 
may  mean,  or  scarlet  or  purple ;  whether  the  one  repre 
sented  the  Judean  royal  colour,  while  the  other  repre 
sented  the  imperial  majesty  of  Rome,  are  questions  un 
settled  and  not  of  much  moment. 

6.  The  traditional  name  of  Pilate's  wife.     An  uncer 
tain  tradition   makes  her  a  Jewish  proselyte,  and  after 
wards  a  Christian. 

7.  From   the   Synoptists  it   would    appear    that    the 
scourging  was  after  the  condemnation,  but  from  John  it 
is  evident  that  the  condemnation  was  at  least  not  yet  final. 


NOTES  143 

John    19:  4   is  best   explained   by   supposing   that   the 
scourging  was  an  examination  by  torture. 

8.  The  formula  of  sentence,  and  order  of  execution; 
"  Thou  wilt  go  to  the  cross  "  :     "  Go,  soldier,  lead  him 
with  thee  to  the  cross." 

9.  So  the  best  authorities.     The  pictures  in  Roman 
churches  are  not  only  inconsistent  with  the  authorities, 
but   even  more  so  with  the  pictures  of  the  crucifixion 
which  exaggerate  the  height  of  the  cross. 

10.  It  was  customary  for  such  boards,   bearing  the 
charge,  to  be  carried  before  the  prisoner  and  then  affixed 
to  the  cross.     The  board  was  covered  with  white  gypsum 
and  lettered  in  black.     Pilate  adopted  the  form  of  in 
scription  in  contempt  of  the  Jewish  leaders,  and  they  felt 
the  sting  of  it.     The  varying  form  of  the  inscription  in 
the  records  is  doubtless  due  to  its  having  been  written  in 
three  languages. 

11.  On  this  legal  fiction  see  Edersheim. 

1 2.  Another  method  was  to  have  the  upright  a  per 
manent  fixture.     By  means  of  ladders  the  cross-beam  was 
raised  to  its  place  and  fastened  in  its  socket,  and  the 
victim  lifted  up  and  nailed  to  it.     I  have  given  the  more 
usual  view  of  the  manner  of  Jesus'  crucifixion. 

13.  In  the  courtyard  of  a  Roman  official  residence 
near  the  Tower  of  Antonia  are  diagrams  of  games  of 
chance  cut  in  the  flag-stones,  at  which  these  very  soldiers 
may  have  played. 

14.  Matthew  and  Mark  speak  of  both  malefactors 
joining  in  reviling  Jesus.     If  this  is  not  a  mere  generic 
plural,  it  calls  for  an  interval  of  time  before  the  repentance 
of  the  one  malefactor  that  would  be  beyond  the  limits  of 


144    THE     DIVINE    TRAGEDY 

this  scene.  It  must  be  remembered  that  Jesus  hung  on 
the  cross  six  hours.  I  give  a  glimpse  of  that  agony  only 
at  the  beginning  and  the  end. 

15.  "  My  God,   my  God,   why  hast  Thou  forsaken 
me"  (Ps.  22:  i).     I  give  it  in  the  original  to  explain 
the  mistake  about  his  calling  for  Elijah. 

1 6.  The  character  of  Psalm  22  and  the  fact  that  two 
of  Jesus'  "Words"  on  the  cross  are  from  its  first  and 
last   words   make  it  extremely  probable  that  Jesus  re 
peated  the  whole  upon  the  cross.     Of  course  our  Lord 
would  have  repeated  the  Psalm  in  Hebrew  (as  he  began 
it  in  Hebrew)  which  closes  with  the  word  filpl?  "to  d°> to 
accomplish'1''  which  suggests  the  cry  rendered  by  John 
into  the  Greek,  Terfyeffrai,  "  finished,"  even  if  it  is  not 
the  exact  equivalent. 

17.  Just  this  arrangement  can  be  seen  in  the  "  Tombs 
of  the  Kings"  (so  called)  near  Jerusalem,  by  some  be 
lieved   to  be  the  tomb  of  Queen  Helena  of  Adiabene, 
mentioned  by  Josephus  and   Eusebius.     The  stone  is  a 
flat  cylinder  on  edge,  not  unlike  a  mill-stone.     It  is  at  one 
end  of  a  little  porch,  or  vestibule,  cut  out  of  the  rock, 
and  rolls  in   a  groove  so  as  to  cover  the  door  of  the 
sepulchre.     From  this  door  two  or  three  steps  lead  down 
into  a  chamber  surrounded  by  shelves  for  receiving  the 
bodies. 

ACT  V 

i.  Matthew  does  not  say  that  the  women  saw  the 
descent  of  the  angel  and  the  rolling  back  of  the  stone.  It 
is  the  extreme  condensation  of  the  account  that  makes 
that  impression. 


NOTES  145 

2.  The  movements  of  Mary  of  Magdala  are  given 
us  succinctly  by  John.     The  other  evangelists  speak  of 
her  with  the  others,  because  she  went  with  them  to  the 
sepulchre. 

3.  The   different   location  of  the  angel,   as  outside 
(Matt.  28  :  2)  and  within  (Mark  16  :  5)  is  only  apparent. 
The   construction   of  the   tomb   resolves  the  difficulty. 
Within  the  vestibule,  one  might  be  spoken  of  as  having 
entered,  or  not,  according  to  the  point  of  view. 

4.  The  angels  in  Luke  not  only  differ  in  number  and 
position,  but  in  the  words  they  speak.     We  therefore  dis 
tinguish  two  groups  of  women,  Luke  alone  mentioning 
Joanna  and  others. 

5.  The  appearance  to  the  women  in  Matt.  28  :  9,  10, 
is  difficult  to  place.     No  appearance  of  Jesus  was  known 
to  the  group  of  disciples  with  whom  Cleopas  and  his 
companion  were  in  communication  up  to  the  time  of  their 
leaving  the  city,  though  they  seem  to  know  of  the  visit 
of  Peter  and  John  to  the  sepulchre  (Luke  24 :  23,  24). 
This  seems  to  bear  out  Mark  16:9  that  the  appearance 
to  Mary  of  Magdala  was  the  first,  making  that  passage 
historical  even  if  not  authentic.     So  if  Matt.  28:  9,  10 
is  not  a  variant  account  of  the  appearance  to  Mary,  using 
the  generic  plural,  it  must  have  been  outside  of  the  gar 
den,  and  of  the  scope  of  this  scene ;   occurring  as  the 
Salome  group  were  on  their  way  to  some  of  the  more 
distant  disciples.     On  the  whole  subject  we  must  bear  in 
mind  the  scattered  condition  of  the  disciples,  the  coming 
and  going  of  several  groups,  and  the  transcendent  nature 
of  the  movements  of  Jesus  and  the  angels. 

6.  The   first   fruits   were   offered   on    the    "  morrow 


146     THE     DIVINE    TRAGEDY 

after  the  Sabbath  "  of  the  Passover  week  (Lev.  23  :  5, 
6,  ii). 

7.  Need  the   reader  be  reminded   that   this  is   only 
imaginary,  and  intended  to  bring  out  the  symbolism  of 
the  day  ?     But  doubtless  the  air  was  full  of  angels'  songs 
that  day,  if  men  had  only  ears  to  hear. 

8.  To  this  agrees  i  Cor.  15  :  5.     No  particulars  are 
given.     One  could  hardly  resist  the  temptation  to  im 
agine  the  scene,  did  not  the  appearance  by  the  Sea  of 
Galilee  supply  the  dramatic  counterpart  to  the  denial. 

9.  As  Luke  here  condenses  the  first  and  last  appear 
ance   of   Jesus  to  his   disciples  in  Jerusalem,   it  is  un 
certain  how  much  of  this  was  said  on  the  first  occasion. 
Verse  forty-nine  seems  certainly  to  belong  to  the  later 
interview.     But  while  Luke's  Gospel  would  seem  to  place 
the  Ascension  on  the  same  day  as  the  Resurrection,  it  is 
only  from  Luke  that  we  learn  the  exact  duration  of  this 
ministry  (Acts  i  :  3). 

10.  This  scene  is  undated.     It  was  evidently  while 
they  were  waiting   for  the  great   meeting  on  the  moun 
tain. 

1 1 .  We  naturally  think  of  the  Mount  of  Beatitudes. 
The    meeting   is    undated,    but    would   be    late   in   the 
'•'  forty  days  "  to  allow  time  for  the  gathering  together 
of  so   large   a   company    as   "  five  hundred   brethren  " 
(i  Cor.  15  :  6). 

12.  Possibly  not  the  response  of  their  lips,  but  the 
response  of  their  lives,  and  the  attitude  for  the  church  in 
all  ages,  "  till  he  come  again." 

THE    END. 


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